All definite knowledge - so I should contend - belongs to science; all dogma as to what surpasses definite knowledge belongs to theology. But between theology and science there is a No Man's Land, exposed to attack by both sides; this No Man's Land is philosophy.

I feel as if one would only discover on one's death-bed what one ought to have lived for, and realise too late that one's life has been wasted. Any passionate and courageous life seems good in itself, yet one feels that some element of delusion is involved in giving so much passion to any humanly attainable object. And so irony creeps into the very springs of one's being.

I had supposed until that time that it was quite common for parents to love their children, but the war persuaded me that it is a rare exception. I had supposed that most people liked money better than almost anything else, but I discovered that they liked destruction even better. I had supposed that intellectuals frequently loved truth, but I found here again that not ten per cent of them prefer truth to popularity.

Bad philosophers may have a certain influence; good philosophers, never.

The fundamental principle in the analysis of propositions containing descriptions is this: Every proposition which we can understand must be composed wholly of constituents with which we are acquainted.

Both in thought and in feeling, even though time be real, to realise the unimportance of time is the gate of wisdom.

There is something feeble, and a little contemptible, about a man who cannot face the perils of life without the help of comfortable myths. Almost inevitably some part of him is aware that they are myths and that he believes them only because they are comforting. But he dare not face this thought, and he therefore cannot carry his own reflection to any logical conclusion.