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“The wild worship of lawlessness and the materialist worship of law end in the same void. Nietzsche scales staggering mountains, but he turns up ultimately in Tibet. He sits down beside Tolstoy in the land of nothing and Nirvana. They are both helpless—one because he must not grasp anything, and the other because he must not let go of anything. The Tolstoyan’s will is frozen by a Buddhist instinct that all special actions are evil. But the Nietzscheite’s will is quite equally frozen by his view that all special actions are good; for if all special actions are good, none of them are special. They stand at the crossroads, and one hates all the roads and the other likes all the roads. The result is—well, some things are not hard to calculate. They stand at the cross-roads.”

Philosophy
Author:G.K. Chesterton
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“We read a good novel not in order to know more people, but in order to know fewer. Instead of the humming swarm of human beings, relatives, customers, servants, postmen, afternoon callers, tradesmen, strangers who tell us the time, strangers who remark on the weather, beggars, waiters, and telegraph-boys--instead of this bewildering human swarm which passes us every day, fiction asks us to follow one figure (say the postman) consistently through his ecstasies and agonies. That is what makes one impatient with that type of pessimistic rebel who is always complaining of the narrowness of his life and demanding a larger sphere. Life is too large for us as it is: we have all too many things to attend to. All true romance is an attempt to simplify it, to cut it down to plainer and more pictorial proportions. What dullness there is in our life arises mostly from its rapidity; people pass us too quickly to show us their interesting side. By the end of the week we have talked to a hundred bores; whereas, if we had stuck to one of them, we might have found ourselves talking to a new friend, or a humorist, or a murderer, or a man who had seen a ghost.”

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Book:The Glass Walking Stick
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“He felt the full warmth of that pleasure from which the proud shut themselves out; the pleasure which not only goes with humiliation, but which almost is humiliation. Men who have escaped death by a hair have it, and men whose love is returned by a woman unexpectedly, and men whose sins are forgiven them. Everything his eye fell on it feasted on, not aesthetically, but with a plain, jolly appetite as of a boy eating buns. He relished the squareness of the houses; he liked their clean angles as if he had just cut them with a knife. The lit squares of the shop windows excited him as the young are excited by the lit stage of some promising pantomime. He happened to see in one shop which projected with a bulging bravery on to the pavement some square tins of potted meat, and it seemed like a hint of a hundred hilarious high teas in a hundred streets of the world. He was, perhaps, the happiest of all the children of men. For in that unendurable instant when he hung, half slipping, to the ball of St. Paul's, the whole universe had been destroyed and re-created.”

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Book:The Collected Works of G.K. Chesterton Volume 07: The Ball and the Cross; Manalive; the Flying Inn
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“If it can be said that the grandchildren "soon get used" to something that would have made the grandfathers fight duels to the death, it is always assumed that the grandchildren have found a new mode of living, whereas those who fought the duel to the death were already dead. But the psychological fact is exactly the other way. The duellists may have been fastidious or even fantastic, but they were frightfully alive.”

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Book:Selected essays
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“he always thinks of a dinner party as lasting all night; and he always thinks of a night as lasting forever. When the working women in the poor districts come to the doors of the public houses and try to get their husbands home, simple minded “social workers” always imagine that every husband is a tragic drunkard and every wife a broken-hearted saint. It never occurs to them that the poor woman is only doing under coarser conventions exactly what every fashionable hostess does when she tries to get the men from arguing over the cigars to come and gossip over the teacups. These women are not exasperated merely at the amount of money that is wasted in beer; they are exasperated also at the amount of time that is wasted in talk. It is not merely what goeth into the mouth but what cometh out the mouth that, in their opinion, defileth a man.”

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Author:G.K. Chesterton
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“The work of the philosophical policeman," replied the man in blue, "is at once bolder and more subtle than that of the ordinary detective. The ordinary detective goes to pot-houses to arrest thieves; we go to artistic tea-parties to detect pessimists. The ordinary detective discovers from a ledger or a diary that a crime has been committed. We discover from a book of sonnets that a crime will be committed. We have to trace the origin of those dreadful thoughts that drive men on at last to intellectual fanaticism and intellectual crime. We were only just in time to prevent the assassination at Hartlepool, and that was entirely due to the fact that our Mr. Wilks (a smart young fellow) thoroughly understood a triolet.”

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Author:G.K. Chesterton
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“I had always vaguely felt facts to be miracles in the sense that they are wonderful: now I began to think them miracles in the stricter sense that they were willful. I mean that they were, or might be, repeated exercises of some will. In short, I had always believed that the world involved magic: now I thought that perhaps it involved a magician. And this pointed to a profound emotion always present and sub-conscious; that this world of ours has some purpose; and if there is a purpose, there is a person. I had always felt life first as a story: and if there is a tory there is a story-teller.”

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Book:Orthodoxy
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“The great man will come when all of us are feeling great, not when all of us are feeling small. He will ride in at some splendid moment when we all feel that we could do without him. "We are then able to answer in some manner the question, "Why have we no great men?" We have no great men chiefly because we are always looking for them. We are connoisseurs of greatness, and connoisseurs can never be great; we are fastidious, that is, we are small. "When Diogenes went about with a lantern looking for an honest man, I am afraid he had very little time to be honest himself And when anybody goes about on his hands and knees looking for a great man to worship, he is making sure that one man at any rate shall not be great. "Now, the error of Diogenes is evident. The error of Diogenes lay in the fact that he omitted to notice that every man is both an honest man and a dishonest man. Diogenes looked for his honest man inside every crypt and cavern; but he never thought of looking inside the thief.”

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Book:Charles Dickens
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“Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.”

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Book:What's Wrong with the World
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“Whether it be because the Fall has really brought men nearer to less desirable neighbours in the spiritual world, or whether it is merely that the mood of men eager or greedy finds it easier to imagine evil, I believe that the black magic of witchcraft has been much more practical and much less poetical than the white magic of mythology. I fancy the garden of the witch has been kept much more carefully than the woodland of the nymph. I fancy the evil field has even been more fruitful than the good. To start with, some impulse, perhaps a sort of desperate impulse, drove men to the darker powers when dealing with practical problems. There was a sort of secret and perverse feeling that the darker powers would really do things; that they had no nonsense about them. And indeed that popular phase exactly expresses the point. The gods of mere mythology had a great deal of nonsense about them. They had a great deal of good nonsense about them; in the happy and hilarious sense in which we talk of the nonsense of Jabberwocky or the Land where Jumblies live. But the man consulting a demon felt as many a man has felt in consulting a detective, especially a private detective; that it was dirty work but the work would really be done. A man did not exactly go into the wood to meet a nymph; he rather went with the hope of meeting a nymph. It was an adventure rather than an assignation. But the devil really kept his appointments and even in one sense kept his promises; even if a man sometimes wished afterwards, like Macbeth, that he had broken them.”

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Book:The Everlasting Man
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“If I beat my grandmother to death to-morrow in the middle of Battersea Park, you may be perfectly certain that people will say everything about it except the simple and fairly obvious fact that it is wrong. Some will call it insane; that is, will accuse it of a deficiency of intelligence. This is not necessarily true at all. You could not tell whether the act was unintelligent or not unless you knew my grandmother. Some will call it vulgar, disgusting, and the rest of it; that is, they will accuse it of a lack of manners. Perhaps it does show a lack of manners; but this is scarcely its most serious disadvantage. Others will talk about the loathsome spectacle and the revolting scene; that is, they will accuse it of a deficiency of art, or æsthetic beauty. This again depends on the circumstances: in order to be quite certain that the appearance of the old lady has definitely deteriorated under the process of being beaten to death, it is necessary for the philosophical critic to be quite certain how ugly she was before. Another school of thinkers will say that the action is lacking in efficiency: that it is an uneconomic waste of a good grandmother. But that could only depend on the value, which is again an individual matter. The only real point that is worth mentioning is that the action is wicked, because your grandmother has a right not to be beaten to death. But of this simple moral explanation modern journalism has, as I say, a standing fear. It will call the action anything else—mad, bestial, vulgar, idiotic, rather than call it sinful.”

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Book:All Things Considered
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“If Innocent is happy, it is because he is innocent. If he can defy the conventions, it is just because he can keep the commandments. It is just because he does not want to kill but to excite to life that a pistol is still as exciting to him as it is to a schoolboy. It is just because he does not want to steal, because he does not covet his neighbour's goods, that he has captured the trick (oh, how we all long for it!), the trick of coveting his own goods. It is just because he does not want to commit adultery that he achieves the romance of sex; it is just because he loves one wife that he has a hundred honeymoons.”

GoodnessInnocence
Book:Manalive
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“For instance, in the matter of the inspiration of Scripture, he fixed first on the obvious fact, which was forgotten by four furious centuries of sectarian battle, that the meaning of Scripture is very far from self-evident; and that we must often interpret it in the light of other truths. If a literal interpretation is really and flatly contradicted by an obvious fact, why then we can only say that the literal interpretation must be a false interpretation. But the fact must really be an obvious fact. And unfortunately, nineteenth-century scientists were just as ready to jump to the conclusion that any guess about nature was an obvious fact, as were seventeenth-century sectarians to jump to the conclusion that any guess about Scripture was the obvious explanation. Thus, private theories about what the Bible ought to mean, have met in loud and widely advertised controversy, especially in the Victorian time; and this clumsy collision of two very impatient forms of ignorance was known as the quarrel of Science and Religion. (chapter 3)”

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Book:Saint Thomas Aquinas
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“Everywhere the man who alters things begins by liking things. And the real explanation of this success of the optimistic reformer, of this failure of the pessimistic reformer, is, after all, an explanation of sufficient simplicity. It is because the optimist can look at wrong not only with indignation, but with a startled indignation. When the pessimist looks at any infamy, it is to him, after all, only a repetition of the infamy of existence. The Court of Chancery is indefensible—like mankind. The Inquisition is abominable—like the universe. But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.”

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Book:All Things Considered
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“They cannot indulge in any detailed or merely logical defense of life; that would delay the enjoyment of it. These higher optimists, of whom Dickens was one, do not approve of the universe; they do not even admire the universe; they fall in love with it. They embrace life too close to criticize or even to see it. Existence to such men has the wild beauty of a woman, and those love her with most intensity who love her with least cause.”

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Author:G.K. Chesterton
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“But there is a way of despising the dandelion which is not that of the dreary pessimist, but of the more offensive optimist. It can be done in various ways; one of which is saying, "You can get much better dandelions at Selfridge's," or "You can get much cheaper dandelions at Woolworth's." Another way is to observe with a casual drawl, "Of course nobody but Gamboli in Vienna really understands dandelions," or saying that nobody would put up with the old-fashioned dandelion since the super-dandelion has been grown in the Frankfurt Palm Garden; or merely sneering at the stinginess of providing dandelions, when all the best hostesses give you an orchid for your buttonhole and a bouquet of rare exotics to take away with you. These are all methods of undervaluing the thing by comparison; for it is not familiarity but comparison that breeds contempt. And all such captious comparisons are ultimately based on the strange and staggering heresy that a human being has a right to dandelions; that in some extraordinary fashion we can demand the very pick of all the dandelions in the garden of Paradise; that we owe no thanks for them at all and need feel no wonder at them at all; and above all no wonder at being thought worthy to receive them. Instead of saying, like the old religious poet, "What is man that Thou carest for him, or the son of man that Thou regardest him?" we are to say like the discontented cabman, "What's this?" or like the bad-tempered Major in the club, "Is this a chop fit for a gentleman?" Now I not only dislike this attitude quite as much as the Swinburnian pessimistic attitude, but I think it comes to very much the same thing; to the actual loss of appetite for the chop or the dish of dandelion-tea. And the name of it is Presumption and the name of its twin brother is Despair. This is the principle I was maintaining when I seemed an optimist to Mr. Max Beerbohm; and this is the principle I am still maintaining when I should undoubtedly seem a pessimist to Mr. Gordon Selfridge. The aim of life is appreciation; there is no sense in not appreciating things; and there is no sense in having more of them if you have less appreciation of them.”

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Book:The Autobiography of G.K. Chesterton
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“Through all this ordeal his root horror had been isolation, and there are no words to express the abyss between isolation and having one ally. It may be conceded to the mathematicians that four is twice two. But two is not twice one; two is two thousand times one. That is why, in spite of a hundred disadvantages, the world will always return to monogamy.”

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Book:The Man Who Was Thursday: A Nightmare
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“It is the only way I can express in words my clear and definite perception that one thing is quite distinct from another; that there is no logical connection between flying and laying eggs. It is the man who talks about “a law” that he has never seen who is the mystic. Nay, the ordinary scientific man is strictly a sentimentalist. He is a sentimentalist in this essential sense, that he is soaked and swept away by mere associations. He has so often seen birds lay and lay eggs that he feels as if there must be some dreamy, tender connection between the two ideas, whereas there is none. A forlorn lover might be unable to dissociate the moon from lost love; so the materialist is unable to dissociate the moon from the tide. In both cases there is no connection, except that one has seen them together. A sentimentalist might shed tears at the smell of apple-blossom, because, by a dark association of his own, it reminded him of his boyhood. So the materialist professor (though he conceals his tears) is yet a sentimentalist, because, by a dark association of his own, apple-blossoms remind him of apples. But the cool rationalist from fairyland does not see why, in the abstract, the apple tree should not grow crimson tulips; it sometimes does in his country.”

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Book:Orthodoxy
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“The man who cannot believe his senses, and the man who cannot believe anything else, are both insane, but their insanity is proved not by any error in their argument, but by the manifest mistake of their whole lives. They have both locked themselves up in two boxes, painted inside with the sun and stars; they are both unable to get out, the one into the health and happiness of heaven, the other even into the health and happiness of the earth.”

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Book:Orthodoxy
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