If I look to see what I ever did that, for all I now know, some other man might not have done, I am utterly unable to discover the certainly unique deed.

So, as one sees, I by no means deprive my world of stubborn reality, if I merely call it a world of ideas.

Of this our true individual life, our present life is a glimpse, a fragment, a hint, and in its best moments a visible beginning.

I never felt a feeling that I knew or could know to be unlike the feelings of other people. I never consciously thought, except after patterns that the world or my fellows set for me.

God too longs; and because the Absolute Life itself, which dwells in our life, and inspires these very longings, possesses the true world, and is that world.

Our will makes constantly a sort of agreement with the world, whereby, if the world will continually show some respect to the will, the will shall consent to be strenuous in its industry.

No baseness or cruelty of treason so deep or so tragic shall enter our human world, but that loyal love shall be able in due time to oppose to just that deed of treason its fitting deed of atonement.

We seek true individuality and the true individuals. But we find them not. For lo, we mortals see what our poor eyes can see; and they, the true individuals, - they belong not to this world of our merely human sense and thought.

God is One, all our lives have various and unique places in the harmony of the divine life.

The other aspect of idealism is the one which gives us our notion of the absolute Self. To it the first is only preparatory. This second aspect is the one which from Kant, until the present time, has formed the deeper problem of thought.

If I look to see what I ever did that, for all I now know, some other man might not have done, I am utterly unable to discover the certainly unique deed.

The world, as transformed by this creative deed, is better than it would have been had all else remained the same, but had that deed of treason not been done at all.

And just because God attains and wins and finds this uniqueness, all our lives win in our union with him the individuality which is essential to their true meaning.

But you are alone. Yet I never tell what you are. And if your face lights up my world as no other can - well, this feeling too, when viewed as the mere psychologist has to view it, appears to be simply what all the other friends report about their friends.

For the Absolute, as we now know, all life is individual, but is individual as expressing a meaning.

Interfere with the reality of my world, and you therefore take the very life and heart out of my will.

Ideas any one can mould as he wishes.

The lonely wanderer, who watches by the seashore the waves that roll between him and his home, talks of cruel facts, material barriers that, just because they are material, and not ideal, shall be the irresistible foes of his longing heart.

I teach at Harvard that the world and the heavens, and the stars are all real, but not so damned real, you see.

As for you, my beloved friend, I loyally believe in your uniqueness; but whenever I try to tell to you wherein it consists, I helplessly describe only a type.

This preparatory sort of idealism is the one that, as I just suggested, Berkeley made prominent, and, after a fashion familiar. I must state it in my own way, although one in vain seeks to attain novelty in illustrating so frequently described a view.

No consensus of men can make an error erroneous. We can only find or commit an error, not create it. When we commit an error, we say what was an error already.

For myself, I do not now know in any concrete human terms wherein my individuality consists. In my present human form of consciousness I simply cannot tell.

That this individual life of all of us is not something limited in its temporal expression to the life that now we experience, follows from the very fact that here nothing final or individual is found expressed.

So far as we live and strive at all, our lives are various, are needed for the whole, and are unique.

Listen to any musical phrase or rhythm, and grasp it as a whole, and you thereupon have present in you the image, so to speak, of the divine knowledge of the temporal order.

Unless you can find some sort of loyalty you cannot find unity and peace in your active living.

I teach at Harvard that the world and the heavens and the stars are all real but not so damned real you see.

Unless you can find some sort of loyalty, you cannot find unity and peace in your active living.

Men accept without questioning that this world is real and important and worthwhile. This is faith. Philosophy is the ongoing questioning of this faith.

Now I see that going out into the testing ground of men it is the tongue and not the deed that wins the day.

Neither gods nor men can foresee when an evil deed will bear its fruit.

The smallest deed is better than the grandest intention.

With every deed you are sowing a seed, though the harvest you may not see.

In the final analysis there is no other solution to man's progress but the day's honest work, the day's honest decision, the day's generous utterances, and the day's good deed.

How far that little candle throws its beams! So shines a good deed in a naughty world.

It is a good deed to forget a poor joke.

A good deed never goes unpunished.

The deed is everything, the glory is naught.

One brave deed makes no hero.

While we are living in the present, we must celebrate life every day, knowing that we are becoming history with every work, every action, every deed.

Western history has been a history of deed done, actions performed and results achieved.

It is futile to judge a kind deed by its motives. Kindness can become its own motive. We are made kind by being kind.

The last temptation is the greatest treason: to do the right deed for the wrong reason.

No baseness or cruelty of treason so deep or so tragic shall enter our human world, but that loyal love shall be able in due time to oppose to just that deed of treason its fitting deed of atonement.

The purpose firm is equal to the deed.

We acknowledge and bewail our manifold sins and wickedness, which we, from time to time, most grievously have committed, by thought, word and deed.

No great deed is done by falterers who ask for certainty.

We may never be strong enough to be entirely nonviolent in thought, word and deed. But we must keep nonviolence as our goal and make strong progress towards it.