Quotes from Will Durant

Liberty and equality are enemies: the more freedom men enjoy, the freer they are to reap the results of their natural or environmental superiorities; hence inequality multiplies under governments favoring freedom of enterprise and support of property rights. Equality is an unstable equilibrium, which any difference in heredity, health, intelligence, or character will soon end. Most revolutions find that they can check inequality only by limiting liberty, as in authoritarian lands.

Read the book not all at once, but in small portions at many sittings. And having finished it, consider that you have but begun to understand it. Read then some commentary, like Pollock's Spinoza, or Martineau's Study of Spinoza; or, better, both. Finally, read the Ethics again; it will be a new book to you. When you have finished it a second time you will remain forever a lover of philosophy.

Read the book not all at once, but in small portions at many sittings. And having finished it, consider that you have but begun to understand it. Read then some commentary, like Pollock's Spinoza, or Martineau's Study of Spinoza, or better, both. Finally, read the Ethics again; it will be a new book to you. When you have finished it a second time you will remain forever a lover of philosophy.

Hence the uselessness of logic: no one ever convinced anybody by logic; and even logicians use logic only as a source of income. To convince a man, you must appeal to his self-interest, his desires, his will.

the function of life is to bring about not the betterment of the majority, who, taken as individuals, are the most worthless types, but the creation of genius, the development and elevation of superior personalities.

One] of the fundamental principles of statesmanship: to persuade radicals that change must be gradual in order to be permanent, and to persuade conservatives that change must be.

In books "we converse with the wise, as in action with fools." That is, if we know how to select our books. "Some books are to be tasted," reads a famous passage, "others to be swallowed, and some to be chewed and digested"; all these groups forming, no doubt, an infinitesimal portion of the oceans and cataracts of ink in which the world is daily bathed and poisoned and drowned.

Some primitive peoples, like the Veddahs of Ceylon, had no dwellings at all, and were content with the earth and the sky; some, like the Tasmanians, slept in hollow trees; some, like the natives of New South Wales, lived in caves; others, like the Bushmen, built here and there a wind-shelter of branches, or, more rarely, drove piles into the soil and covered their tops with moss and twigs.

A physician or engineer is free in his thoughts or his actions in the degree in which he knows what he deals with. Perhaps we find here the key to any freedom.

Make wisdom human to the adolescent mind.

There is no humorist like history.

Apparently beauty is born in suffering, and wisdom is the child of grief.

Not as adventitious therefore will the wise man regard the faith that is in him. The highest truth he sees he will fearlessly utter; knowing that, let what may come of it, he is thus playing his right part in the world—knowing that if he can effect the change he aims at—well; if not—well also; though not so well.

MAN is not willingly a political animal. The human male associates with his fellows less by desire than by habit, imitation, and the compulsion of circumstance; he does not love society so much as he fears solitude.

The world is not "my idea," as Schopenhauer called it; it is a stern reality of which you and I are passing spawns.

this alternation between centralized and decentralized power is one of the cyclical rhythms of history, as if men tired alternately of immoderate liberty and excessive order.

Youth is the age of extremes: "if the young commit a fault it is always on the side of excess and exaggeration." The great difficulty of youth (and of many of youth's elders) is to get out of one extreme without falling into its opposite.

When I introspect I perceive not merely sensations and ideas but desire, will, ambition, and pride as vital phases of me. Spinoza was right: "desiderium ipsa essentia hominis"—desire is the very essence of man. We are living flames of desire until we admit final defeat. Will is desire expressed in ideas that become actions unless impeded by contrary or substitute desires and ideas. Character is the sum of our desires, fears, propensities, habits, abilities, and ideas.

Our actions, once we initiate them, seem to follow fixed and invariable laws, but only because we perceive their results through sense, which clothes all that it transmits in the dress of that causal law which our minds themselves have made.

Racial" antipathies have some roots in ethnic origin, but they are also generated, perhaps predominantly, by differences of acquired culture—of language, dress, habits, morals, or religion. There is no cure for such antipathies except a broadened education.

They who can treat secretly of the affairs of a nation have it absolutely under their authority; and as they plot against the enemy in time of war, so do they against the citizens in time of peace.

Yet he was not all unhappy: the peace and quiet which he had never had when sane were his now; Nature had had mercy on him when she made him mad. He caught his sister once weeping as she looked at him, and he could not understand her tears: "Lisbeth," he asked, "why do you cry? Are we not happy?" On one occasion he heard talk of books; his pale face lit up; "Ah!" he said, brightening, "I too have written

equality is at once the most natural and the most chimerical thing in the world: natural when it is limited to rights, unnatural when it attempts to level goods and powers.

After 1196 the vigorous merchant-aristocrats of Novgorod dominated the assembly that ruled the principality through its elected prince. The city-state was a free republic, and called itself "My Lord Novgorod the Great." If