I have reached the conviction that the abolition of the death penalty is desirable. Reasons: 1) Irreparability in the event of an error of justice, 2) Detrimental moral influence of the execution procedure on those who, whether directly or indirectly, have to do with the procedure.
Zarathustra was the first to consider the fight of good and evil the very wheel in the machinery of things: the transposition of morality into the metaphysical realm, as a force, cause, and end in itself, is his work. [...] Zarathustra created this most calamitous error, morality; consequently, he must also be the first to recognize it.
There is an error common to both oligarchies and to democracies: in the latter the demagogues, when the multitude are above the law, are always cutting the city in two by quarrels with the rich, whereas they should always profess to be maintaining their cause; just as in oligarchies the oligarchs should profess to maintain the cause of the people, . .
One point of difference between Hinduism and other religions is that in Hinduism we pass from truth to truth-from a lower truth to a higher truth-and never from error to truth.
Many a profound genius, I suppose, who fills the world with fame of his exploding renowned errors, is yet everyday posed and baffled by trivial questions at his own supper table.
No one should be judged by their defects. The great virtues a person has are his or her especially. But their errors are the common weakness of humanity and should never be counted in estimating a person’s character.
We are prodding, challenging, seeking contradictions or small, persistent residual errors, proposing alternative explanations, encouraging heresy. We give our highest rewards to those who convincingly disprove established beliefs.
To let them share in the highest offices is to take a risk; inevitably, their unjust standards will cause them to commit injustice, and their lack of judgement will lead them into error. On the other hand there is a risk in not giving them a share, and in their non participation, for when there are many who have no property and no honours they inevitably constitute a huge hostile element in the state. But it can still remain open to them to participate in deliberating and judging.
In [chess], where the pieces have different and "bizarre" motions, with various and variable values, what is only complex, is mistaken (a not unusual error) for what is profound