“...[A]ll the elements which belong to the notion of happiness are altogether empirical, that is, they must be borrowed from experience, and nevertheless the idea of happiness requires an absolute whole, a maximum of welfare in my present and all future circumstances. Now it is impossible that the most clear-sighted and at the same time most powerful being (supposed finite) should frame to himself a definite conception of what he really wills in this. Does he will riches, how much anxiety, envy, and snares might he not thereby draw upon his shoulders? Does he will knowledge and discernment, perhaps it might prove to be only an eye so much the sharper to show him so much the more fearfully the evils that are now concealed from him and that cannot be avoided, or to impose more wants on his desires, which already give him concern enough. Would he have long life? Who guarantees to him that it would not be a long misery? Would he at least have health? How often has uneasiness of the body restrained from excesses into which perfect health would have allowed one to fall, and so on? In short, he is unable, on any principle, to determine with certainty what would make him truly happy; because to do so he would need to be omniscient.”

“...[A]ll the elements which belong to the notion of happiness are altogether empirical, that is, they must be borrowed from experience, and nevertheless the idea of happiness requires an absolute whole, a maximum of welfare in my present and all future circumstances. Now it is impossible that the most clear-sighted and at the same time most powerful being (supposed finite) should frame to himself a definite conception of what he really wills in this. Does he will riches, how much anxiety, envy, and snares might he not thereby draw upon his shoulders? Does he will knowledge and discernment, perhaps it might prove to be only an eye so much the sharper to show him so much the more fearfully the evils that are now concealed from him and that cannot be avoided, or to impose more wants on his desires, which already give him concern enough. Would he have long life? Who guarantees to him that it would not be a long misery? Would he at least have health? How often has uneasiness of the body restrained from excesses into which perfect health would have allowed one to fall, and so on? In short, he is unable, on any principle, to determine with certainty what would make him truly happy; because to do so he would need to be omniscient.”

“Intuition and concepts constitute... the elements of all our knowledge, so that neither concepts without an intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge.”

“I had therefore to remove knowledge, in order to make room for belief.”

“It is beyond a doubt that all our knowledge begins with experience.”

“Religion is the recognition of all our duties as divine commands.”

“Immaturity is the incapacity to use one's intelligence without the guidance of another.”

“It is not God's will merely that we should be happy, but that we should make ourselves happy.”

“Happiness is not an ideal of reason, but of imagination.”

“Morality is not the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness.”

“To be is to do.”

“Even philosophers will praise war as ennobling mankind, forgetting the Greek who said: 'War is bad in that it begets more evil than it kills.'”