A God is thinkable, therefore a God is also actually present.
Both state and church have as their object actions as well as convictions, the former insofar as they are based on the relations between man and nature, the latter insofar as they are based on the relations between nature and God.
Judaism boasts of no exclusive revelation of eternal truths that are indispensable to salvation, of no revealed religion in the sense in which that term is usually understood.
Revealed religion is one thing, revealed legislation, another.
Instead, it appears to be a particular mark of beauty that it is considered with tranquil satisfaction; that it pleases if we also do not possess it and we are still far removed from demanding to possess it.
I fear that, in the end, the famous debate among materialists, idealists, and dualists amounts to a merely verbal dispute that is more a matter for the linguist than for the speculative philosopher.
I am, therefore there is a God.
The analysis of concepts is for the understanding nothing more than what the magnifying glass is for sight.
Consciousness of myself, combined with complete ignorance of everything that does not fall within my sphere of thinking, is the most telling proof of my substantiality outside God, of my original existence.
Socrates' fame spread all over Greece, and the most respected and educated men from all around came to him, in order to enjoy his friendly company and instruction.
You know how much I am inclined to explain all disputes among philosophical schools as merely verbal disputes or at least to derive them originally from verbal disputes.
The state has physical power and uses it when necessary; the power of religion is love and beneficence.
Socrates didn't care to visit the theater, as a rule, except when the plays of Euripides (which some think, he himself had helped to compose), were performed.
The principal axiom in their theory was: Everything can be proved, and everything can be disproved; and in the process, one must profit as much from the folly of others, and from his own superiority, as he can.
We would be able neither to remember nor to reflect nor to compare nor to think, indeed, we would not even be the person who we were a moment ago, if our concepts were divided among many and were not to be encountered somewhere together in their most exact combination.
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