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	In youth it is the outward aspect of things that most engages us; while in age, thought or reflection is the predominating qualityof the mind. Hence, youth is the time for poetry, and age is more inclined to philosophy. In practical affairs it is the same: a man shapes his resolutions in youth more by the impression that the outward world makes upon him; whereas, when he is old, it is thought that determines his actions.   
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	In the sphere of thought, absurdity and perversity remain the masters of the world, and their dominion is suspended only for brief periods.   
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	Patriotism, when it wants to make itself felt in the domain of learning, is a dirty fellow who should be thrown out of doors.   
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	All the cruelty and torment of which the world is full is in fact merely the necessary result of the totality of the forms under which the will to live is objectified.   
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	All satisfaction, or what iscommonlycalled happiness, is really and essentially always negative only, and never positive.   
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	As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power. You can think about only what you know, so you ought to learn something; on the other hand, you can know only what you have thought about.   
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	If at any moment Time stays his hand, it is only when we are delivered over to the miseries of boredom.   
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	To buy books would be a good thing if we could also buy the time to read them; but the purchase of books is often mistaken for the assimilation and mastering of their contents.   
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	To gain anything we have longed for is only to discover how vain and empty it is; and even though we are always living in expectation of better things, at the same time we often repent and long to have the past back again.   
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	Each day is a little life.   
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	Consider the Koran... this wretched book was sufficient to start a world-religion, to satisfy the metaphysical need of countless millions for twelve hundred years, to become the basis of their morality and of a remarkable contempt for death, and also to inspire them to bloody wars and the most extensive conquests. In this book we find the saddest and poorest form of theism. Much may be lost in translation, but I have not been able to discover in it one single idea of value.   
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	We grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lightning.   
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	Thus, the task is not so much to see what no one yet has seen, but to think what nobody yet has thought about that which everybody sees.   
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	There is not much to be got anywhere in the world. It is filled with misery and pain; if a man escapes these, boredeom lies in wait for him at every corner. Nay more; it is evil which generally has the upper hand, and folly that makes the most noise. Fate is cruel and mankind pitiable.   
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	A man can surely do what he wills to do, but cannot determine what he wills.   
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	Only a male intellect clouded by the sexual drive could call the stunted, narrow-shouldered, broad-hipped and short-legged sex the fair sex.   
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	The shortness of life, so often lamented, may be the best thing about it.   
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	Malebranche teaches that we see all things in God himself. This is certainly equivalent to explaining something unknown by something even more unknown. Moreover, according to him, we see not only all things in God, but God is also the sole activity therein, so that physical causes are so only apparently; they are merely occasional causes. And so here we have essentially the pantheism of Spinoza who appears to have learned more from Malebranche than from Descartes.   
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	Every human perfection is allied to a defect into which it threatens to pass, but it is also true that every defect is allied to a perfection.   
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	Sich Alles, was zum leiblichen Wohlseyn beiträgt, zu verschaffen, ist der Zweck seines Lebens. Glücklich genug, wenn dieser ihm viel zu schaffen macht! Denn, sind jene Güter ihm schon zum voraus oktroyirt; so fällt er unausbleiblich der Langenweile anheim.   
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	However, for the man who studies to gain insight, books and studies are merely rungs of the ladder on which he climbs to the summit of knowledge. As soon as a rung has raised him up one step, he leaves it behind. On the other hand, the many who study in order to fill their memory do not use the rungs of the ladder for climbing, but take them off and load themselves with them to take away, rejoicing at the increasing weight of the burden. They remain below forever, because they bear what should have bourne them.   
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	In their hearts women think that it is men's business to earn money and theirs to spend it.   
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	There is no absurdity so palpable but that it may be firmly planted in the human head if you only begin to inculcate it before the age of five, by constantly repeating it with an air of great solemnity.   
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	That which knows all things and is known by none is the subject.   
