It is by his activities and not by enjoyment that man feels he is alive. In idleness we not only feel that life is fleeting, but we also feel lifeless.
If we knew that god exists, such knowledge would make morality impossible. For, if we acted morally from fear or fright, or confident of a reward, then this would not be moral. It would be enlightened selfishness.
This can never become popular, and, indeed, has no occasion to be so; for fine-spun arguments in favour of useful truths make just as little impression on the public mind as the equally subtle objections brought against these truths. On the other hand, since both inevitably force themselves on every man who rises to the height of speculation, it becomes the manifest duty of the schools to enter upon a thorough investigation of the rights of speculative reason, and thus to prevent the scandal which metaphysical controversies are sure, sooner or later, to cause even to the masses.
Perhaps a revolution can overthrow autocratic despotism and profiteering or power-grabbing oppression, but it can never truly reform a manner of thinking; instead, new prejudices, just like the old ones they replace, will serve as a leash for the great unthinking mass.
Deaths, births, and marriages, considering how much they are separately dependent on the freedom of the human will, should seem to be subject to no law according to which any calculation could be made beforehand of their amount; and yet the yearly registers of these events in great countries prove that they go on with as much conformity to the laws of nature as the oscillations of the weather.
When a thoughtful human being has overcome incentives to vice and is aware of having done his bitter duty, he finds himself in a state that could be called happiness, a state of contentment and peace of mind in which virtue is its own reward.
The function of the true state is to impose the minimum restrictions and safeguard the maximum liberties of the people, and it never regards the person as a thing.