The nineteenth century was naïve because it did not know the end of the story. It did not know what happens when dedicated idealists come to power; it did not know the intimate linkage between idealists and policemen, between being your brother’s keeper and being his jailkeeper.

It is disconcerting that present-day young who did not know Stalin and Hitler are displaying the old naïveté. After all that has happened they still do not know that you cannot build utopia without terror, and that before long terror is all that’s left.

Before the Sabbath (1974), p. 120

The best education will not immunize a person against corruption by power. The best education does not automatically make people compassionate. We know this more clearly than any preceding generation. Our time has seen the best-educated society, situated in the heart of the most civilized part of the world, give birth to the most murderously vengeful government in history.

Forty years ago the philosopher Alfred North Whitehead thought it self-evident that you would get a good government if you took power out of the hands of the acquisitive and gave it to the learned and the cultivated. At present, a child in kindergarten knows better than that.

Before the Sabbath (1974), p. 40-41

Marx never did a day's work in his life, and knew as much about the proletariat as I do about chorus girls.

Before the Sabbath (1974), p. 60

A world that did not lift a finger when Hitler was wiping out six million Jewish men, women, and children is now saying that the Jewish state of Israel will not survive if it does not come to terms with the Arabs. My feeling is that no one in this universe has the right and the competence to tell Israel what it has to do in order to survive. On the contrary, it is Israel that can tell us what to do. It can tell us that we shall not survive if we do not cultivate and celebrate courage, if we coddle traitors and deserters, bargain with terrorists, court enemies, and scorn friends.

Before the Sabbath (1974), p. 6

Modern man is weighed down more by the burden of responsibility than by the burden of sin. We think him more a savior who shoulders our responsibilities than him who shoulders our sins. If instead of making decisions we have but to obey and do our duty, we feel it as a sort of salvation.

The Passionate State of Mind, aph. 84 (1955)

One wonders whether a generation that demands instant satisfaction of all its needs and instant solution of the world's problems will produce anything of lasting value. Such a generation, even when equipped with the most modern technology, will be essentially primitive - it will stand in awe of nature, and submit to the tutelage of medicine men.

Reflections on the Human Condition, aph. 60 (1973)

Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.... It is thus with most of us: we are what other people say we are. We know ourselves chiefly by hearsay.

The Passionate State of Mind, aph. 128-129 (1955).

A just society must strive with all its might to right wrongs even if righting wrongs is a highly perilous undertaking. But if it is to survive, a just society must be strong and resolute enough to deal swiftly and relentlessly with those who would mistake its good will for weakness.

First Things, Last Things, Ch. 8, "Thoughts on the Present"

People who bite the hand that feeds them usually lick the boot that kicks them.

Reflections on the Human Condition, aph. 141 (1973).

Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, "to be free from freedom."

The True Believer, Section 26

Rudeness is the weak man's imitation of strength.

The Passionate State of Mind, aph. 241

Commitment becomes hysterical when those who have nothing to give advocate generosity, and those who have nothing to give up preach renunciation.

Reflections on the Human Condition, aph. 44 (1973)

The sick in soul insist that it is humanity that is sick, and they are the surgeons to operate on it. They want to turn the world into a sickroom. And once they get humanity strapped to the operating table, they operate on it with an ax.

The Passionate State of Mind, aph. 104 (1955)

Those who see their lives as spoiled and wasted crave equality and fraternity more than they do freedom. If they clamor for freedom, it is but freedom to establish equality and uniformity. The passion for equality is partly a passion for anonymity: to be one thread of the many which make up a tunic; one thread not distinguishable from the others. No one can then point us out, measure us against others and expose our inferiority.

They who clamor loudest for freedom are often the ones least likely to be happy in a free society. The frustrated, oppressed by their shortcomings, blame their failure on existing restraints. Actually, their innermost desire is for an end to the "free for all." They want to eliminate free competition and the ruthless testing to which the individual is continually subjected in a free society.

The True Believer, Section 28 (1951)

Self-righteousness is a loud din raised to drown the voice of guilt within us.

The True Believer, Section 69

Power corrupts the few, while weakness corrupts the many. . . . The resentment of the weak does not spring from any injustice done to them but from the sense of their inadequacy and impotence. They hate not wickedness but weakness. When it is in their power to do so, the weak destroy weakness wherever they see it.

The Passionate State of Mind, aph. 41 (1955)

An empty head is not really empty; it is stuffed with rubbish. Hence the difficulty of forcing anything into an empty head.

Reflections on the Human Condition, aph. 88 (1973)

Nonconformists travel as a rule in bunches. You rarely find a nonconformist who goes it alone. And woe to him inside a nonconformist clique who does not conform with nonconformity.

Reflections on the Human Condition, aph. 50 (1973)

To most of us nothing is so invisible as an unpleasant truth. Though it is held before our eyes, pushed under our noses, rammed down our throats- we know it not.

The Passionate State of Mind, aph. 59 (1955)

The nineteenth century planted the words which the twentieth ripened into the atrocities of Stalin and Hitler. There is hardly an atrocity committed in the twentieth century that was not foreshadowed or even advocated by some noble man of words in the nineteenth.

Reflections on the Human Condition, aph. 64 (1973)

Ours is a golden age of minorities. At no time in the past have dissident minorities felt so much at home and had so much room to throw their weight around. They speak and act as if they were “the people,” and what they abominate most is the dissent of the majority.

In Our Time (1976), “The Trend Toward Anarchy,” p. 52

The monstrous evils of the twentieth century have shown us that the greediest money grubbers are gentle doves compared with money-hating wolves like Lenin, Stalin, and Hitler, who in less than three decades killed or maimed nearly a hundred million men, women, and children and brought untold suffering to a large portion of mankind.

In Our Time (1976), "Money," p. 37

The ratio between supervisory and producing personnel is always highest where the intellectuals are in power. In a Communist country it takes half the population to supervise the other half.

The Temper of Our Time (1967) p. 70

One would like to see mankind spend the balance of the century in a total effort to clean up and groom the surface of the globe – wipe out the jungles, turn deserts and swamps into arable land, terrace barren mountains, regulate rivers, eradicate all pests, control the weather, and make the whole land mass a fit habitation for Man. The globe should be our and not nature’s home, and we no longer nature’s guests.

The Temper of Our Time (1967) p. 94

Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.

The Temper of Our Time (1967) p. 103

The attitude of the intellectual community toward America is shaped not by the creative few but by the many who for one reason or another cannot transmute their dissatisfaction into a creative impulse, and cannot acquire a sense of uniqueness and of growth by developing and expressing their capacities and talents. There is nothing in contemporary America that can cure or alleviate their chronic frustration. They want power, lordship, and opportunities for imposing action. Even if we should banish poverty from the land, lift up the Negro to true equality, withdraw from Vietnam, and give half of the national income as foreign aid, they will still see America as an air-conditioned nightmare unfit for them to live in.

The Temper of Our Time, Chapter VI “Some Thoughts on the Present” (1966)

It is the individual only who is timeless. Societies, cultures, and civilizations - past and present - are often incomprehensible to outsiders, but the individual's hunger, anxieties, dreams, and preoccupations have remained unchanged through the millennia. Thus, we are up against the paradox that the individual who is more complex, unpredictable, and mysterious than any communal entity is the one nearest to our understanding; so near that even the interval of millennia cannot weaken our feeling of kinship. If in some manner the voice of an individual reaches us from the remotest distance of time, it is a timeless voice speaking about ourselves.

Reflections on the Human Condition, aph. 183 (1973)

A fateful process is set in motion when the individual is released "to the freedom of his own impotence" and left to justify his existence by his own efforts. The autonomous individual, striving to realize himself and prove his worth, has created all that is great in literature, art, music, science and technology. The autonomous individual, also, when he can neither realize himself nor justify his existence by his own efforts, is a breeding call of frustration, and the seed of the convulsions which shake our world to its foundations.

The individual on his own is stable only so long as he is possessed of self-esteem. The maintenance of self-esteem is a continuous task which taxes all of the individual's powers and inner resources. We have to prove our worth and justify our existence anew each day. When, for whatever reason, self-esteem is unattainable, the autonomous individual becomes a highly explosive entity. He turns away from an unpromising self and plunges into the pursuit of pride -- the explosive substitute for self-esteem. All social disturbances and upheavals have their roots in crises of individual self-esteem, and the great endeavor in which the masses most readily unite is basically a search for pride.

The Passionate State of Mind, aph. 29 (1955)

To find the cause of our ills in something outside ourselves, something specific that can be spotted and eliminated, is a diagnosis that cannot fail to appeal. To say that the cause of our troubles is not in us but in the Jews, and pass immediately to the extermination of the Jews, is a prescription likely to find a wide acceptance.

The Passionate State of Mind, aph. 126 (1955)

We take for granted the need to escape the self. Yet the self can also be a refuge. In totalitarian countries the great hunger is for private life. Absorption in the minutiae of an individual existence is the only refuge from the apocalyptic madhouse staged by maniacal saviors of humanity.

Reflections on the Human Condition, aph. 55 (1973)

It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression. St. Vincent De Paul cautioned his disciples to deport themselves so that the poor "will forgive them the bread you give them."

The Ordeal of Change, Chapter 2 "The Awakening of Asia" (1963)

Our greatest weariness comes from work not done.

Reflections on the Human Condition, aph. 178 (1973)

The unavoidable conclusion is that the unprecedented meekness of the majority is responsible for the increase in violence. Social stability is the product of an equilibrium between a vigorous majority and violent minorities. Disorder does not come from an increased inner pressure or from the interaction of explosive ingredients. There is no reason to believe that the nature of the violent minorities is now greatly different from what it was in the past. What has changed is the will and ability of the majority to react.

It is hard to tell what causes the pervasive timidity. One thinks of video-induced stupor, intake of tranquilizers, fear of not living to enjoy the many new possessions and toys, the example of our betters in cities and on campuses who high-mindedly surrender to threats of violence and make cowardice fashionable.

First Things, Last Things, Ch. 8 "Thoughts on the Present" (1971)

Pride is a sense of worth derived from something that is not organically part of us, while self-esteem derives from the potentialities and achievements of the self. We are proud when we identify ourselves with an imaginary self, a leader, a holy cause, a collective body or possessions. There is fear and intolerance in pride; it is sensitive and uncompromising. The less promise and potency in the self, the more imperative is the need for pride. The core of pride is self-rejection.

It is true that when pride releases energies and serves as a spur to achievement, it can lead to a reconciliation with the self and the attainment of genuine self-esteem.

The Passionate State of Mind, aph. 35 (1955)

It is the malady of our age that the young are so busy teaching us that they have no time left to learn.

Reflections on the Human Condition, aph. 33 (1973)

The central task of education is to implant a will and a facility for learning; it should produce not learned but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together.

In a time of drastic change it is the learners who inherit the future. The learned usually find themselves equipped to live in a world that no longer exists.

Reflections on the Human Condition, aph. 32 (1973)

When cowardice becomes a fashion its adherents are without number, and it masquerades as forbearance, reasonableness and whatnot.

First Things, Last Things, Ch. 8 "Thoughts on the Present"

To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.

The Passionate State of Mind, aph. 6 (1955)

The hardest arithmetic to master is that which enables us to count our blessings.

Reflections on the Human Condition, aph. 172 (1973)

What monstrosities would walk the streets were some people's faces as unfinished as their minds.

Reflections on the Human Condition, aph. 89 (1973)

The history of this country was made largely by people who wanted to be left alone. Those who could not thrive when left to themselves never felt at ease in America.

Reflections on the Human Condition, aph. 53 (1973)

With some people solitariness is an escape not from others but from themselves. For they see in the eyes of others only a reflection of themselves.

The Passionate State of Mind, aph. 211 (1955)

The fact is that up to now the free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning-from minding other people's business-and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual.

The intellectual craves a social order in which uncommon people perform uncommon tasks every day. He wants a society throbbing with dedication, reverence, and worship. He sees it as scandalous that the discoveries of science and the feats of heroes should have as their denouement the comfort and affluence of common folk. A social order run by and for the people is to him a mindless organism motivated by sheer physiologism.

The Ordeal of Change, Chapter 12 'Concerning Individual Freedom'

The explosive component in the contemporary scene is not the clamor of the masses but the self-righteous claims of a multitude of graduates from schools and universities. This army of scribes is clamoring for a society in which planning, regulation, and supervision are paramount and the prerogative of the educated. They hanker for the scribe's golden age, for a return to something like the scribe-dominated societies of ancient Egypt, China, and Europe of the Middle Ages. There is little doubt that the present trend in the new and renovated countries toward social regimentation stems partly from the need to create adequate employment for a large number of scribes. And since the tempo of the production of the literate is continually increasing, the prospect is of ever-swelling bureaucracies.

The Ordeal of Change , Chapter 13, 'Scribe, Writer, and Rebel'

Collective unity is not the result of the brotherly love of the faithful for each other. The loyalty of the true believer is to the whole — the church, party, nation — and not to his fellow true believer. True loyalty between individuals is possible only in a loose and relatively free society.

The True Believer, Section 101

It is easier to love humanity as a whole than to love one's neighbor. There may even be a certain antagonism between love of humanity and love of neighbor; a low capacity for getting along with those near us often goes hand in hand with a high receptivity to the idea of the brotherhood of men. About a hundred years ago a Russian landowner by the name of Petrashevsky recorded a remarkable conclusion: "Finding nothing worthy of my attachment either among women or among men, I have vowed myself to the service of mankind." He became a follower of Fourier, and installed a phalanstery on his estate. The end of the experiment was sad, but what one might perhaps have expected: the peasants--Petrashevsky's neighbors-burned the phalanstery.

Some of the worst tyrannies of our day genuinely are 'vowed' to the service of mankind, yet can function only by pitting neighbor against neighbor. The all-seeing eye of a totalitarian regime is usually the watchful eye of the next-door neighbor. In a Communist state love of neighbor may be classed as counter-revolutionary.

The Ordeal of Change, Chapter 11, "Brotherhood"

Nature has no compassion. . . . [It] accepts no excuses and the only punishment it knows is death.

Reflections on the Human Conditionm, Section 36 (1973)

We lie loudest when we lie to ourselves.

The Passionate State of Mind, aph. 70 (1955)

The education explosion is producing a vast number of people who want to live significant, important lives but lack the ability to satisfy this craving for importance by individual achievement. The country is being swamped with nobodies who want to be somebodies.

The Wall Street Journal, March 23, 1978

The weakness of a soul is proportionate to the number of truths that must be kept from it.

The Passionate State of Mind, aph. 61 (1955)

How much easier is self-sacrifice than self-realization!

Reflections on the Human Condition, Section 107 (1973)

The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.

The True Believer, Section 9

A man is likely to mind his own business when it is worth minding. When it is not, he takes his mind off his own meaningless affairs by minding other people's business.

This minding of other people's business expresses itself in gossip, snooping and meddling, and also in feverish interest in communal, national and racial affairs. In running away from ourselves we either fall on our neighbor's shoulder or fly at his throat.

The True Believer, Section 10

Obviously, what our age has in common with the age of the Reformation is the fallout of disintegrating values. What needs explaining is the presence of a receptive audience. More significant than the fact that poets write abstrusely, painters paint abstractly, and composers compose unintelligible music is that people should admire what they cannot understand; indeed, admire that which has no meaning or principle.

Reflections on the Human Condition, aph. 104 (1973)

We all have private ails. The troublemakers are they who need public cures for their private ails.

Reflections on the Human Condition, aph. 43 (1973)