Judaism boasts of no exclusive revelation of eternal truths that are indispensable to salvation, of no revealed religion in the sense in which that term is usually understood.

I fear that, in the end, the famous debate among materialists, idealists, and dualists amounts to a merely verbal dispute that is more a matter for the linguist than for the speculative philosopher.

Both state and church have as their object actions as well as convictions, the former insofar as they are based on the relations between man and nature, the latter insofar as they are based on the relations between nature and God.

Socrates' fame spread all over Greece, and the most respected and educated men from all around came to him, in order to enjoy his friendly company and instruction.

I am, therefore there is a God.

The analysis of concepts is for the understanding nothing more than what the magnifying glass is for sight.

We would be able neither to remember nor to reflect nor to compare nor to think, indeed, we would not even be the person who we were a moment ago, if our concepts were divided among many and were not to be encountered somewhere together in their most exact combination.

The principal axiom in their theory was: Everything can be proved, and everything can be disproved; and in the process, one must profit as much from the folly of others, and from his own superiority, as he can.

Judaism boasts of no exclusive revelation of eternal truths that are indispensable to salvation, of no revealed religion in the sense in which that term is usually understood.

When Socrates was about 30, and his father was long dead, he was still pursuing the art of sculpture, but from necessity, and without much inclination.

Instead, it appears to be a particular mark of beauty that it is considered with tranquil satisfaction; that it pleases if we also do not possess it and we are still far removed from demanding to possess it.

The state has physical power and uses it when necessary; the power of religion is love and beneficence.

Consciousness of myself, combined with complete ignorance of everything that does not fall within my sphere of thinking, is the most telling proof of my substantiality outside God, of my original existence.

A God is thinkable, therefore a God is also actually present.

Socrates didn't care to visit the theater, as a rule, except when the plays of Euripides (which some think, he himself had helped to compose), were performed.

Revealed religion is one thing, revealed legislation, another.

You know how much I am inclined to explain all disputes among philosophical schools as merely verbal disputes or at least to derive them originally from verbal disputes.

Time is a part of eternity and of the same piece with it.

That good disposition which boasts of being most tender is often stifled by the least urging of self-interest.

It has become almost a cliche to remark that nobody boasts of ignorance of literature, but it is socially acceptable to boast ignorance of science and proudly claim incompetence in mathematics.

Judaism boasts of no exclusive revelation of eternal truths that are indispensable to salvation, of no revealed religion in the sense in which that term is usually understood.

The petty man is eager to make boasts, yet desires that others should believe in him. He enthusiastically engages in deception, yet wants others to have affection for him. He conducts himself like an animal, yet wants others to think well of him.

Judaism has always been a strong interest of mine. My two sons speak Hebrew and are familiar with the scriptures and with rabbinic literature. This is the way we live.

Christians must be Jews. The truth of what we believe depends on the truth of Judaism, depends on the first covenant.

Judaism lives not in an abstract creed, but in its institutions.

Again, I was influenced by my father, who was very much an atheist and took pride in combating the traditional or orthodox forms of Judaism, which his parents and which my mother's parents were very steeped in.

First of all, the Jewish religion has a great deal in common with the Christian religion because, as Rabbi Gillman points out in the show, Christianity is based on Judaism. Christ was Jewish.

What are you going to do to preserve a tradition that is the peculiar and unique culture that Judaism inculcates? The American Jewish community is not going to survive by lining up against its common enemy.

Judaism is a conspiracy against all races.

OK, well maybe I have to get back to Judaism. In the sense that if I look at me and my forebears forever stretching back to I don't know, whenever there's no sense of place and therefore no sense of nationality.

Judaism is an intellectually based religion, and the single most important theme is that of study.

Our society is the product of several great religious and philosophical traditions. The ideas of the Greeks and Romans, Christianity, Judaism, humanism and the Enlightenment have made us who we are.

Indeed if we Christians so tell our story that Judaism is silenced, then we have not spoken rightly of Christ.

The Lord God, the creator of Judaism and the God of Judaism and Christianity, empowered our minds and gave us the ability to question.

I am tolerably ignorant about Judaism, and much of what I do know about it seems hard to swallow, because it is so grounded in legalism, and adherence to rituals.

Jews do not have to be Christians. Christianity is an offshoot of Judaism, but too utopian, too hopeful, too unrealistic a turn.

I find its attention to living this life rather than the next one exhilarating because I think even independently of Judaism that that's the right way to go about life.

A Jew without Jews, without Judaism, without Zionism, without Jewishness, without a temple or an army or even a pistol, a Jew clearly without a home, just the object itself, like a glass or an apple.

I recovered my infant Judaism, but in a reformist version.

We have no problems with Jews and highly respect Judaism as a holy religion.

I'm not going to get in to an argument with anyone about the relative merits of Judaism and Christianity, and what it means for a Jewish kid to be a Christian - I'm just not interested in that argument.

Judaism is much more communal, and partly as a consequence of my religious switch, I am increasingly more suspicous of my previous view that what people do in the privacy of their own home is their business alone.

In other words, Judaism is not Calvinism.

My husband, Jim, converted to Judaism just before our wedding.

I believe in Christianity, Judaism and Islamism, but I stay away from churches, synagogues and mosques.

The observant Jew has his own sense of values. Torah Judaism is his blueprint for this life, his target for existence.

It seems to me that Islam and Christianity and Judaism all have the same god, and he's telling them all different things.

What is supposed to be the very essence of Judaism - which is the notion that it is by study that you make yourself a holy people - is nowhere present in Hebrew tradition before the end of the first or the beginning of the second century of the Common Era.

It therefore become essential for the future of Judaism itself that its advancement should be correlated with a similar effort to advance the cause of religion generally.