“The path of skullduggery is made easier with a coating of morality, which is aptly applied to an established custom, by the lawyer and the professor of economics. And so, the business of taking what does not belong to you has been well obfuscated by a ‘philosophy’ of taxation’.”

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: The Professor of Philosophy has made a mistake. He's wasted his disciplinary authority on an innocent student while Phædrus, the guilty one, the hostile one, is still at large. And getting larger and larger. Since he has asked no questions there is now no way to cut him down. And now that he sees how the questions will be answered he's certainly not about to ask them.
The innocent student stares down at the table, face red, hands shrouding his eyes. His shame becomes Phædrus' anger. In all his classes he never once talked to a student like that. So that's how they teach classics at the University of Chicago. Phædrus knows the Professor of Philosophy now. But the Professor of Philosophy doesn't know Phædrus.

On My Philosopy (1941)
Context: My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession.

Source: 1960s, Economics As A Moral Science, 1969, p. 12

The crisis in the humanities and in the mainstream of philosophy (1964), reprinted in The Devil in Modern Philosophy (1974)
Context: The way forward does not lie in amateur and comically timeless linguistic sociology which takes ‘forms of life’ for granted (and this is what philosophy has been recently), but in the systematic study of forms of life which does not take them for granted at all. It hardly matters whether such an inquiry is called philosophy or sociology.

Lean Logic, (2016), p. 473, entry on Touch-Down http://www.flemingpolicycentre.org.uk/lean-logic-surviving-the-future/

As translated by H. B. Nisbet (1975)
Lectures on the Philosophy of History (1832), Volume 1

Mos antiquis fuit, usque ad meam servatus aetatem, primis epistulae verbis adicere 'si vales bene est, ego valeo'. Recte nos dicimus 'si philosopharis, bene est'.
Valere enim hoc demum est. Sine hoc aeger est animus.
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XV

49
Empire

Presidential Address to All India Muslim League's Session on March 22, 1940
Context: It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality, and this misconception of one Indian nation has troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religious philosophies, social customs, litterateurs. They neither intermarry nor interdine together and, indeed, they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Their aspect on life and of life are different. It is quite clear that Hindus and Mussalmans (Muslims) derive their inspiration from different sources of history. They have different epics, different heroes, and different episodes. Very often the hero of one is a foe of the other and, likewise, their victories and defeats overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and final destruction of any fabric that may be so built for the government of such a state.