Slow deliberation is but prudence.

Life is not long, and too much of it must not pass in idle deliberation on how it shall be spent.

The strokes of the pen need deliberation as much as those of the sword need swiftness.

In this identification, however, we have to take into account also one essential difference. For a religious man the god is given immediately and primarily. In him, in his allmighty will, originates all life and all happenings in bodily as in spiritual life. Though he cannot be grasped by reason, he is, nevertheless, directly perceived through religious symbols and he puts his holy message in the souls of those who give up to him in faith [here Planck does not consider god to be a world order, since the latter, as far as I know, does not send any holy messages]. On the contrary, for a scientist, the only primarily given facts are the contents of his sensual perceptions and the measurements following from them. Scientists use the latter to approach, as close as possible, god and his world order, as the highest, eternally unattainable goal, with the help of inductive researches, [is this actually the sole goal of any scientist?]. If then, both religion and science, need for their activities the belief in god [does the science really need god – this is stated here for the first time, with no justification], the god stands for the former in the beginning, for the latter at the end of the whole thinking. For the former, god represents the basis, for the latter the crown of any reasoning concerning the world view.
This difference corresponds to different roles played in human life by religion and science. Science needs man for gaining knowledge, religion, however, needs him for action [aha, and I had no idea at all till now, what is the religion good for!] ... Since we find ourselves amidst life and must ... frequently make instant decisions, ... in which we are not helped by long deliberation but only by a safe and clear guidance (Weisung), which we will gain from immediate contact with god [here again god cannot be identical with the world order, because the latter does not provide anyone with quick guidance] ... and if besides omnipotence and omniscience we ascribe god [we really can ascribe god anything at will?] also the attributes of good and love [I thought all the time that god has properties independent of us, but here I see that they are given him by people], then resorting to him (Zuflucht zu ihm) guarantees a man, who is in search for consolation, higher measure of reliable feeling of happiness. One cannot object anything against such an idea from the standpoint of science, since the questions of ethics, as we have already emphasized, do not belong at all to its competence.

We must give lengthy deliberation to what has to be decided once and for all.

The Red Cross in its nature, it aims and purposes, and consequently, its methods, is unlike any other organization in the country. It is an organization of physical action, of instantaneous action, at the spur of the moment; it cannot await the ordinary deliberation of organized bodies if it would be of use to suffering humanity... it has by its nature a field of its own. [Clara Barton]

His Divine Goodness asks that we never do good in any place to make ourselves look important but that we always consider Him directly, immediately, and without intermediary in all our actions.

Contemplate the mangled bodies of your countrymen, and then say 'what should be the reward of such sacrifices?' Bid us and our posterity bow the knee, supplicate the friendship and plough, and sow, and reap, to glut the avarice of the men who have let loose on us the dogs of war to riot in our blood and hunt us from the face of the earth? If ye love wealth better than liberty, the tranquility of servitude than the animated contest of freedom - go home from us in peace. We ask not your counsels or arms. Crouch down and lick the hands which feed you. May your chains sit lightly upon you, and may posterity forget that you were our countrymen!

Life is short. The sooner that a man begins to enjoy his wealth the better.

We live on the brink of disaster because we do not know how to let life alone. We do not respect the living and fruitful contradictions and paradoxes of which true life is full.

The shallow consider liberty a release from all law, from every constraint. The wise man sees in it, on the contrary, the potent Law of Laws, namely, the fusion and combination of the conscious will, or partial individual law, with those universal, eternal, unconscious ones which run through all Time, pervade history, prove immortality, give moral purpose to the entire objective world, and the last dignity to human life.

The shoddy work of despair, the pointless work of pride, equally betray Creation. They are wastes of life.

For my own part, I declare I know nothing whatever about it. But to look at the stars always makes me dream, as simply as I dream over the black dots of a map representing towns and villages. Why, I ask myself, should the shining dots of the sky not be as accessible as the black dots on the map of France? If we take the train to get to Tarascon or Rouen, we take death to reach a star. One thing undoubtedly true in this reasoning is this: that while we are alive we cannot get to a star, any more than when we are dead we can take the train.

We live in accordance with our deep, driving desire. It is this desire at the time of death that determines what our next life is to be. We will come back to earth to work out the satisfaction of that desire. But not for those who are free from desire; they are free because all their desires have found fulfillment in the Self. They do not die like the others; but realizing Brahman, they merge in Brahman. So it is said: When all the desires that surge in the heart are renounced, the mortal becomes immortal. When all the knots that strangle the heart are loosened, the mortal becomes immortal, here in this very life. – Brihadaranyaka Upanishad

Comparisons of one's lot with others' teaches us nothing and enfeebles the will.

God himself has no right to be a tyrant.

These young people naturally grow up with ideas different from ours, for they are born for times when we shall no longer be here.