"has taken everything from us; he has left us nothing but “twice two is four”. Will man be able to bear this? Can I bear it myself? Or will my “consciousness”; all human consciousness, be finally crushed under the burden. And then we shall not only feel, but see, if only for a moment, that “here” everything is but beginning, that that what begins here does not finish here, where there is as yet neither beauty, nor ugliness, nor good, nor evil, but only hot and cold, agreeable and disagreeable, where it is not liberty that reigns, but necessity, to which even God Himself is subject, where human will and reason are as unlike the will and reason of the Creator as the dog, the barking animal, is unlike the dog-star. P. 52"

“There are no ideals exalting the soul, but only chains, invisible indeed, but binding man more securely than iron. And no act of heroism, no “good work” can open the doors to man’s “perpetual confinement”. Dostoievsky’s barrack vows of “improvement” now appeared to him as a sacrilege. He experience which he underwent was much the same as Luther’s when he remembered with such unfeigned horror and disgust the vows which he had pronounced on entering the convent. P. 10”

“Thales was the father of ancient philosophy. His consternation, and the firm beliefs to which this gave rise, were transmitted to his pupils and to their pupils again. The law of heredity exercises as despotic and unlimited a sway in philosophy as in all other fields of organic existence. Let any one who doubts this cast a glance at any text-book. Since Hegel no one has dared imagine that the philosopher is able to think and inquire “freely”. The philosopher grows out of the past, like a plant out of the earth. Foreword xxxi”

“Reason, which is based upon the world common to us all, which furnishes us with truths like "twice two is four" and "nothing happens without a cause" - this reason not only cannot justify and explain these new terrors and anxieties of Tolstoy's; it condemns them pitilessly as unreasonable, motiveless, arbitrary, and consequently unreal and visionary. p. 101”

“How alarming to men, even today, is Protagoras's doctrine that man is the measure of all things! And what efforts human thought makes to kill Protagoras and his teaching! They have stopped at nothing, not even at direct calumny - even men like Socrates, Plato, and Aristotle who loved uprightness and honesty with their whole souls and honestly desired only to serve the truth. They were afraid that if they let Protagoras prevail, they would become misologoi, despisers of reason, that they would commit spiritual suicide. They were afraid: that is the point. But there was no reason to be afraid. p. 166”

“Spinoza taught, and his commandments were received as a new revelation. And no one noticed that Spinoza himself acted, both as man and philosopher, in the diametrically opposite way. He asked no questions which he did not need, and found no answers which did not concern him. p. 159”

“Where is truth, where is reality? Over there at Grichkino, or here on this plain? Grichkino had ceased to exist for ever; must one then doubt the reality of its existence? And with it the reality of the existence of all the old world? Doubt everything? De omnibus dubitandum? But did great Descartes really doubt everything? No, Hume was right: the man who has once doubted all things will never overcome his doubts, he will leave for ever the world common to us all and take refuge in his own particular world. De omnibus dubitandum is useless; it is worse than storm and snow, worse than the fact that Nikita is freezing and that the bay is shivering in the icy wind. p. 131-132”