I have achieved my seventy years in the usual way: by sticking strictly to a scheme of life which would kill anybody else... I will offer here, as a sound maxim, this: That we can't reach old age by another man's road.
When I look at him [Edward Heath] and he looks at me, I don't feel that it is a man looking at a woman. More like a woman being looked at by another woman.
The first man of science was he who looked into a thing, not to learn whether it furnished him with food, or shelter, or weapons, or tools, armaments, or playwiths but who sought to know it for the gratification of knowing.
Only men to whom the family is sacred will ever have a standard or a status by which to criticize the State. They alone can appeal to something more holy than the gods of the city.
I know that it is likely that as worship of the gods declines, faith between men and all human society will disappear, as well as that most excellent of all virtues, which is justice.
Those who failed to oppose me, who readily agreed with me, accepted all my views, and yielded easily to my opinions, were those who did me the most injury, and were my worst enemies, because, by surrendering to me so easily, they encouraged me to go too far... I was then too powerful for any man, except myself, to injure me.
Well, I do not mind telling you I have been at work upon this geometry of Four Dimensions for some time. Some of my results are curious. For instance, here is a portrait of a man at eight years old, another atfifteen, another at seventeen, another at twenty-three, and so on. All these are evidently sections, as it were, Three-Dimensional representations of his Four-Dimensioned being, which is a fixed and unalterable thing.
One who is by nature daring and is suffering from poverty will not long be law-abiding. Indeed, any men, save those that are truly good, if their sufferings are very great, will be likely to rebel.
The Master said, “What a worthy man was Yan Hui! Living in a narrow alley, subsisting upon meager bits of rice and water—other people could not have borne such hardship, and yet it never spoiled Hui’s joy. What a worthy man was Hui!” (Analects 6.11)
And why are you so firmly, so triumphantly, convinced that only the normal and the positive--in other words, only what is conducive to welfare--is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact.