The cause of Freedom and the cause of Peace are bound together.

If you think of the infinite resources of eternity you have little cause to take pleasure in any continuation of your name.

Earnestness is the devotion of all the faculties. It is the cause of patience; gives endurance; overcome pain; strengthens weakness; braves dangers; sustains hope; make light of difficulties, and lessens the sense of weariness in overcoming them.

We degrade life by our follies and vices, and then complain that the unhappiness which is only their accompaniment is self-distrust is the cause of most of our failures. In the assurance of strength there is strength; and they are the weakest, however strong, who have no faith in themselves or their powers.

The cause of freedom is the cause of God.

People have generally three epochs in their confidence in man. In the first they believe him to be everything that is good, and they are lavish with their friendship and confidence. In the next, they have had experience, which has smitten down their confidence, and they; then have to be careful not to mistrust every one, and to put the worst construction upon everything. Later in life, they learn that the greater number of men have much; more good in them than bad, and that even when there is cause to blame, there is more reason to pity than condemn; and then a spirit of confidence again awakens within them.

Between good sense and good taste there is the same difference as between cause and effect.

Art is the effort of man to express the ideas which nature suggests to him of a power above nature, whether that power be within the recesses of his own being, or in the Great First Cause of which nature, like himself, is but the effect.

Idleness is the bane of body and mind, the nurse of naughtiness, the chief author of all mischief, one of the seven deadly sins, the cushion upon which the devil chiefly reposes, and a great cause not only of melancholy, but of many other diseases; for the mind is naturally active; and if it be not occupied about some honest business, it rushes into mischief or sinks into melancholy.

But when science, passing beyond its own limits, assumes to take the place of theology, and sets up its own conception of the order of nature as a sufficient account of its cause, it is invading a province of thought to which it has no claim, and not unreasonably provokes the hostility of its best friends.

For historians ought to be precise, truthful, and quite unprejudiced, and neither interest nor fear, hatred nor affection, should cause them to swerve from the path of truth, whose mother is history, the rival of time, the depository of great actions, the witness of what is past, the example and instruction of the present, the monitor of the future.

It is strictly and philosophically true in Nature and reason that there is no such thing as chance or accident; it being evident that these words do not signify anything really existing, anything that is truly an agent ore the cause of any event; but they signify merely men’s ignorance of the real and immediate cause.

The first principle asserts that at least some mental events interact causally with physical events... The second principle is that where there is causality, there must be a law: events related as cause and effect fall under strict deterministic laws... The third principle is that there are no strict deterministic laws on the basis of which mental events can be predicted and explained... from the fact that there can be no strict psychophysical laws, and without our other two principles, we can infer the truth of a version of the identity theory, that is, a theory that identifies at least some mental events with physical events.

A laxity due to decadence of old habits cannot be corrected by exhortations to restore old habits in their former rigidity. Even though it were abstractly desirable it is impossible. And it is not desirable because the inflexibility of old habits is precisely the chief cause of their decay and disintegration.

Jesus of Nazareth was the most scientific man that ever trod the globe. He plunged beneath the material surface of things, and found the spiritual cause.

The doctor of the future will give no medicine but will interest his patients in the care of the human frame, in diet, and in the cause and prevention of disease.

Unless the cause of peace based on law gathers behind it the force and zeal of a religion, it hardly can hope to succeed.

Failures are necessary to human experience. A man usually learns more from his failures than by his moments of success. No man ever succeeded in any cause without his share of failures... Our failures may sometimes be necessary in the sight of God to show us our own weakness, and that no man is sufficient unto himself.

The underlying cause of all weakness and unhappiness is man has always been, and still is, weak habit-of-thought.

The majority of people are naturally straddlers. They are not in the world to pioneer but to be as happy as possible. If pioneering in a cause brings discomfort, they would rather not be among the pioneers. they would rather stand on the sidelines and, in the combat between truth and error, wait and see which proves the stronger. Though they may have a lazy faith that truth at last will win, they do not wish to lend a premature support.