“Aphorisms are the true form of the universal philosophy.”

Introduction to All the Myriad Ways (p. 71)
Short fiction, N-Space (1990)

Misattributed
Context: : In a later work, Just and Unjust Wars: A Moral Argument with Historical Illustrations (2000) by Michael Walzer, the author states: War is most often a form of tyranny. It is best described by paraphrasing Trotsky's aphorism about the dialectic: "You may not be interested in war, but war is interested in you." This statement on dialectic itself seems to be a paraphrase, with the original in In Defense of Marxism Part VII : "Petty-Bourgeois Moralists and the Proletarian Party" (1942) https://www.marxists.org/archive/trotsky/idom/dm/32-goldman2.htm — where Trotsky publishes a letter to Albert Goldman (5 June 1940) has been translated as "Burnham doesn't recognize dialectics but dialectics does not permit him to escape from its net." More discussion on the origins of this quotation can be found at The Semi-Daily Journal of Economist Brad DeLong: Fair and Balanced Almost Every Day http://econ161.berkeley.edu/movable_type/2003_archives/002422.html.

Further Studies in a Dying Culture (1949), Chapter IV: Consciousness: A Study in Bourgeois Psychology

Original: (la) Quid est aliud de philosophia tractare, nisi verae religionis, qua summa et principalis omnium rerum causa, Deus, et humiliter colitur, et rationabiliter investigatur, regulas exponere? Conficitur inde, veram esse philosophiam veram religionem, conversimque veram religionem esse veram philosophiam.

De Divina Praedestinatione, ch. 1; translation from Kenelm Henry Digby Mores Catholici, vol. 8 (London: Booker & Dolman, 1837) p. 198.

Source: Rhetoric as Philosophy (1980), pp. 31-32
Context: In the second part of the Phaedrus Plato attempts to clarify the nature of “true” rhetoric. … it does not arise from a posterior unity which presupposes the duality of ratio and passio, but illuminates and influences the passions through its original, imaginative characters. Thus philosophy is not a posterior synthesis of pathos and logos but the original unity of the two under the power of the original archai. Plato sees true rhetoric as psychology which can fulfill its truly “moving” function only if it masters original images [eide]. Thus the true philosophy is rhetoric, and the true rhetoric is philosophy, a philosophy which does not need an “external” rhetoric to convince, and a rhetoric that does not need an “external” content of verity.

Here it is sufficient to state that the first step in the process presents that immersion of Spirit in Nature which has been already referred to ; the second shows it as advancing to the consciousness of its freedom. But this initial separation from Nature is imperfect and partial, since it is derived immediately from the merely natural state, is consequently related to it, and is still encumbered with it as an essentially connected element. The third step is the elevation of the soul from this still limited and special form of freedom to its pure universal form ; that state in which the spiritual essence attains the consciousness and feeling of itself. These grades are the ground-principles of the general process; but how each of them on the other hand involves within itself a process of formation, constituting the links in a dialectic of transition, to particularise this must be preserved for the sequel. Here we have only to indicate that Spirit begins with a germ of infinite possibility, but only possibility, containing its substantial existence in an undeveloped form, as the object and goal which it reaches only in its resultant full reality. In actual existence Progress appears as an advancing from the imperfect to the more perfect; but the former must not be understood abstractly as only the imperfect, but as something which involves the very opposite of itself the so-called perfect as a germ or impulse. So reflectively, at least possibility points to something destined to become actual; the Aristotelian δύναμιςis https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82 also potentia, power and might. Thus the Imperfect, as involving its opposite, is a contradiction, which certainly exists, but which is continually annulled and solved; the instinctive movement the inherent impulse in the life of the soul to break through the rind of mere nature, sensuousness, and that which is alien to it, and to attain to the light of consciousness, i. e. to itself.
Lectures on the History of History Vol 1 p. 58-59 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1

Letter to a Japanese Animal Welfare Society (1961)

Source: 1920s, The Future of an Illusion (1927), Ch. 8

The Dietetics of the Soul; Or, True Mental Discipline (1838)