Bertrand Russell

In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics.

Mathematics takes us still further from what is human into the region of absolute necessity, to which not only the actual world, but ever possible world, must conform.

A drop of water is not immortal; it can be resolved into oxygen and hydrogen. If, therefore, a drop of water were to maintain that it had a quality of aqueousness which would survive its dissolution we should be inclined to be skeptical. In like manner we know that the brain is not immortal...

But as men grow more industrialised and regimented, the kind of delight that is common in children becomes impossible to adults because they are always thinking of the next thing and cannot let themselves be absorbed in the moment. This habit of thinking of the __ext thing_ is more fatal to any kind of aesthetic excellence than any other habit of mind that can be imagined, and if art, in any important sense, is to survive it will not be by the foundation of solemn academies, but by recapturing the capacity for wholehearted joys and sorrows which prudence and foresight have all but destroyed.

And always, in our highly regularised way of life, he is obsessed by thoughts of themorrow. Of all the precepts in the Gospels the one that Christians have most neglected is the commandment to take no thought for the morrow. If a man is prudent, thought for the morrow will lead him to save; if he is imprudent, it will make him apprehensive of being unable to pay his debts. In either case the moment loses its savour. Everything is organised, nothing is spontaneous.

For my part, while I am as convinced a Socialist as the most ardent Marxian, I do not regard Socialism as a gospel of proletarian revenge, nor even, primarily, as a means of securing economic justice. I regard it primarily as an adjustment to machine production demanded by considerations of common sense, and calculated to increase the happiness, not only of proletarians, but of all except a tiny minority of the human race.

Advocates of capitalism like to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate.

Patriots always talk of dying for their country but never of killing for their country.

Education is not to be viewed as something like filling a vessel with water but, rather, assisting a flower to grow in its own way

What Galileo and Newton were to the seventeenth century, Darwin was to the nineteenth.

It is clear that thought is not free if the profession of certain opinions makes it impossible to earn a living. It is clear also that thought is not free if all the arguments on one side of a controversy are perpetually presented as attractively as possible, while the arguments on the other side can only be discovered by diligent search.

I am myself a dissenter from all known religions, and I hope that every kind of religious belief will die out. I do not believe that, on the balance, religious belief has been a force for good. Although I am prepared to admit that in certain times and places it has had some good effects, I regard it as belonging to the infancy of human reason, and to a stage of development which we are now outgrowing.

Ever since Plato most philosophers have considered it part of their business to produce __roofs_ of immortality and the existence of God. They have found fault with the proofs of their predecessors _ Saint Thomas rejected Saint Anselm's proofs, and Kant rejected Descartes' _ but they have supplied new ones of their own. In order to make their proofs seem valid, they have had to falsify logic, to make mathematics mystical, and to pretend that deepseated prejudices were heaven-sent intuitions.

The world of being is unchangeable, rigid, exact, delightful to the mathematician, the logician, the builder of metaphysical systems, and all who love perfection more than life. The world of existence is fleeting, vague, without sharp boundaries, without any clear plan or arrangement, but it contains all thoughts and feelings, all the data of sense, and all physical objects, everything that can do either good or harm, everything that makes any difference to the value of life and the world. According to our temperaments, we shall prefer the contemplation of the one or of the other.

All the labor of all the ages, all the devotion, all the inspiration, all the noonday brightness of human genius are destined to extinction. So now, my friends, if that is true, and it is true, what is the point?

There is much pleasure to be gained from useless knowledge.

Boredom is essentially a thwarted desire for events, not necessarily pleasant ones, but just occurrences such as will enable the victim of ennui to know one day from another. The opposite of boredom, in a word, is not pleasure, but excitement.

There is another more psychological obstacle to the full development of love in the modern world, and that is the fear that many people feel of not preserving their individuality in tact. This is a foolish and rather modern terror. Individuality is not an end in itself; it is something that must enter into fructifying contact with the world, and in so doing must lose its separateness. An individuality which is kept in a glass case withers, whereas on e that is freely expended in human contacts becomes enriched.