G.K. Chesterton

[The materialist] thinks me a slave because I am not allowed to believe in determinism. I think [the materialist] a slave because he is not allowed to believe in fairies.

The materialist theory of history, that all politics and ethics are the expression of economics, is a very simple fallacy indeed. It consists simply of confusing the necessary conditions of life with the normal preoccupations of life, that are quite a different thing. It is like saying that because a man can only walk about on two legs, therefore he never walks about except to buy shoes and stockings.

But when _st the two black dragons sprang out of the fog upon the small clerk, they had merely the eect of all miracles _ they changed the universe. He discovered the fact that all romantics know _ that adventures happen on dull days, and not on sunny ones. When the cord of monotony is stretched most tight, it it breaks with a sound like song.

Don't you believe people when they tell you that people sought for a sign, and believed in miracles because they were ignorant. They did it because they were wise, filthily, vilely wise__oo wise to eat or sleep or put on their boots with patience.

Nothing, again, could be more prosaic and impenetrable than the domestic energies of Miss Diana Duke. But Innocent had somehow blundered on the discovery that her thrifty dressmaking went with a considerable feminine care for dress--the one feminine thing that had never failed her solitary self-respect. In consequence Smith pestered her with a theory (which he really seemed to take seriously) that ladies might combine economy with magnificence if they would draw light chalk patterns on a plain dress and then dust them off again. He set up "Smith's Lightning Dressmaking Company," with two screens, a cardboard placard, and box of bright soft crayons; and Miss Diana actually threw him an abandoned black overall or working dress on which to exercise the talents of a modiste. He promptly produced for her a garment aflame with red and gold sunflowers; she held it up an instant to her shoulders, and looked like an empress. And Arthur Inglewood, some hours afterwards cleaning his bicycle (with his usual air of being inextricably hidden in it), glanced up; and his hot face grew hotter, for Diana stood laughing for one flash in the doorway, and her dark robe was rich with the green and purple of great decorative peacocks, like a secret garden in the "Arabian Nights." A pang too swift to be named pain or pleasure went through his heart like an old-world rapier. He remembered how pretty he thought her years ago, when he was ready to fall in love with anybody; but it was like remembering a worship of some Babylonian princess in some previous existence. At his next glimpse of her (and he caught himself awaiting it) the purple and green chalk was dusted off, and she went by quickly in her working clothes.

And an even stronger example of Mr. Wells's indifference to the human psychology can be found in his cosmopolitanism, the abolition in his Utopia of all patriotic boundaries. He says in his innocent way that Utopia must be a world-state, or else people might make war on it. It does not seem to occur to him that, for a good many of us, if it were a world-state we should still make war on it to the end of the world. For if we admit that there must be varieties in art or opinion what sense is there in thinking there will not be varieties in government? The fact is very simple. Unless you are going deliberately to prevent a thing being good, you cannot prevent it being worth fighting for. It is impossible to prevent a possible conflict of civilizations, because it is impossible to prevent a possible conflict between ideals. If there were no longer our modern strife between nations, there would only be a strife between Utopias. For the highest thing does not tend to union only; the highest thing, tends also to differentiation. You can often get men to fight for the union; but you can never prevent them from fighting also for the differentiation. This variety in the highest thing is the meaning of the fierce patriotism, the fierce nationalism of the great European civilization. It is also, incidentally, the meaning of the doctrine of the Trinity.

...this clumsy collision of two very impatient forms of ignorance was known as the quarrel of Science and Religion.

Every trace of the passionate plumage of the cloudy sunset had been swept away, and a naked moon stood in a naked sky. The moon was so strong and full, that (by a paradox often to be noticed) it seemed like a weaker sun. It gave, not the sense of bright moonshine, but rather of a dead daylight.

The one created thing which we cannot look at is the one thing in the light of which we look at everything. Like the sun at noonday, mysticism explains everything else by the blaze of its own victorious invisibility. Detached intellectualism is (in the exact sense of a popular phrase) all moonshine; for it is light without heat, and it is secondary light, reflected from a dead world. But the Greeks were right when they made Apollo the god both of imagination and of sanity; for he was both the patron of poetry and the patron of healing. Of necessary dogmas and a special creed I shall speak later. But that transcendentalism by which all men live has primarily much the position of the sun in the sky. We are conscious of it as of a kind of splendid confusion; it is something both shining and shapeless, at once a blaze and a blur. But the circle of the moon is as clear and unmistakable, as recurrent and inevitable, as the circle of Euclid on a blackboard. For the moon is utterly reasonable; and the moon is the mother of lunatics and has given to them all her name.

That God should allow good people to be as bestially stupid as that--rose against me like a towering blasphemy.

It is now certain that the public does know. It is not so certain that the public does care.

Life is indeed terribly complicated__o a man who has lost his principles.

I said to him, "Shall I tell you where the men are who believe most in themselves? For I can tell you. I know of men who believe in themselves more colossally than Napoleon or Caesar. I know where flames the fixed star of certainty and success. I can guide you to the thrones of the Super-men. The men who really believe in themselves are all in lunatic asylums.

The materialist is sure that history has been simply and solely a chain of causation, just as the [lunatic] is quite sure that he is simply and solely a chicken. Materialists and madmen never have doubts.

..."vers libre," (free verse) or nine-tenths of it, is not a new metre any more than sleeping in a ditch is a new school of architecture.

The difference between the poet and the mathematician is that the poet tries to get his head into the heavens while the mathematician tries to get the heavens into his head.

Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not see

The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered...it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful.