Letter 21 (73) to Henry Oldenburg , November (1675) http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=1711&chapter=144137&layout=html&Itemid=27
Context: My opinion concerning God differs widely from that which is ordinarily defended by modern Christians. For I hold that God is of all things the cause immanent, as the phrase is, not transient. I say that all things are in God and move in God, thus agreeing with Paul, and, perhaps, with all the ancient philosophers, though the phraseology may be different; I will even venture to affirm that I agree with all the ancient Hebrews, in so far as one may judge from their traditions, though these are in many ways corrupted. The supposition of some, that I endeavour to prove in the Tractatus Theologico-Politicus the unity of God and Nature (meaning by the latter a certain mass or corporeal matter), is wholly erroneous.
As regards miracles, I am of opinion that the revelation of God can only be established by the wisdom of the doctrine, not by miracles, or in other words by ignorance.
Small Houses: Their Economic Design and Construction (1922)
Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 21.
Chap. VIII: The Masses Intervene In Everything, And Why Their Intervention Is Solely By Violence
The Revolt of the Masses (1929)
Young India (24 September 1931); also in Teachings Of Mahatma Gandhi (1945), edited by Jag Parvesh Chander, p. 458 archive.org https://archive.org/stream/teachingsofmahat029222mbp#page/n463/mode/2up
1930s
Context: It is beyond my power to induce in you a belief in God. There are certain things which are self proved and certain which are not proved at all. The existence of God is like a geometrical axiom. It may be beyond our heart grasp. I shall not talk of an intellectual grasp. Intellectual attempts are more or less failures, as a rational explanation cannot give you the faith in a living God. For it is a thing beyond the grasp of reason. It transcends reason. There are numerous phenomena from which you can reason out the existence of God, but I shall not insult your intelligence by offering you a rational explanation of that type. I would have you brush aside all rational explanations and begin with a simple childlike faith in God. If I exist, God exists. With me it is a necessity of my being as it is with millions. They may not be able to talk about it, but from their life you can see that it is a part of their life. I am only asking you to restore the belief that has been undermined. In order to do so, you have to unlearn a lot of literature that dazzles your intelligence and throws you off your feet. Start with the faith which is also a token of humility and an admission that we know nothing, that we are less than atoms in this universe. We are less than atoms, I say, because the atom obeys the law of its being, whereas we in the insolence of our ignorance deny the law of nature. But I have no argument to address to those who have no faith.
Two in the Bush (1966)
Context: We have inherited an incredibly beautiful and complex garden, but the trouble is that we have been appallingly bad gardeners. We have not bothered to acquaint ourselves with the simplest principles of gardening. By neglecting our garden, we are storing up for ourselves, in the not very distant future, a world catastrophe as bad as any atomic war, and we are doing it with all the bland complacency of an idiot child chopping up a Rembrandt with a pair of scissors. We go on, year after year, all over the world, creating dust bowls and erosion, cutting down forests and overgrazing our grasslands, polluting one of our most vital commodities — water — with industrial filth and all the time we are breeding with the ferocity of the Brown Rat, and wondering why there is not enough food to go round. We now stand so aloof from nature that we think we are God. This has always been a dangerous supposition.
Sermon (18 February 1498) http://books.google.com/books?id=92QaAAAAYAAJ&pg=PA26&dq=%22savonarola+asserted+in+his+sermon+on%22&hl=en&ei=i1uNTYXyFMPH0QGf682zCw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDAQ6AEwAA#v=onepage&q=%22savonarola%20asserted%20in%20his%20sermon%20on%22&f=false, as translated in History of the Popes (1901) by Ludwig Pastor, as translated by Frederick Ignatius Antobus, Vol. 6, p. 26
Context: The Pope may err, and that in two ways, either because he is erroneously informed, or from malice. As to the latter cause we leave that to the judgment of God, and believe rather that he has been misinformed. In our own case I can prove that he has been falsely persuaded. Therefore any one who obstinately upholds the excommunication and affirms that I ought not to preach these doctrines is fighting against the kingdom of Christ, and supporting the kingdom of Satan, and is himself a heretic, and deserves to be excluded from the Christian community.
These deep-rooted affinities are normally passed over in pious silence; they nevertheless constitute, from Epicurus to Spinoza and Hegel, the premises of Marx's materialism. They are hardly ever mentioned, for the simple reason that Marx himself did not mention them, and so the whole of the Marx-Hegel relationship is made to hang on the dialectic, because this Marx did talk about!
Louis Althusser, Essays in Self-Criticism (1976), "Is it Simple to be a Marxist in Philosophy?"
A - F, Louis Althusser
1980s, 1984 letter to Encyclopedia Judaica
Source: from 1st paragraph, verified page 137 of "White King and Red Queen: How the Cold War was Fought on the Chessboard" by Daniel Johnson, published 2008 https://books.google.ca/books?id=7Lzd7SaQA_YC&pg=PA137
Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: Mysticism: to dwell on the unseen, to withdraw ourselves from the things of sense into communion with God — to endeavour to partake of the Divine nature; that is, of Holiness. When we ask ourselves only what is right, or what is the will of God (the same question), then we may truly be said to live in His light.
Quoted in Joseph H. Hertz, A Book of Jewish Thoughts (Oxford University Press 1920) p. 3
