“The extreme inequality of our ways of life, the excess of idleness among some and the excess of toil among others, the ease of stimulating and gratifying our appetites and our senses, the over-elaborate foods of the rich, which inflame and overwhelm them with indigestion, the bad food of the poor, which they often go withotu altogether, so hat they over-eat greedily when they have the opportunity; those late nights, excesses of all kinds, immoderate transports of every passion, fatigue, exhaustion of mind, the innumerable sorrows and anxieties that people in all classes suffer, and by which the human soul is constantly tormented: these are the fatal proofs that most of our ills are of our own making, and that we might have avoided nearly all of them if only we had adhered to the simple, unchanging and solitary way of life that nature ordained for us. ”

“Teach him to live rather than to avoid death: life is not breath,but action, the use of our senses, our mind, our faculties, everypart of ourselves which makes us conscious of our being. Lifeconsists less in length of days than in the keen sense of living.A man maybe buried at a hundred and may never have lived at all.He would have fared better had he died young.”

“To live is not to breathe but to act. It is to make use of our organs, our senses, our faculties, of all the parts of ourselves which give us the sentiment of our existence. The man who has lived the most is not he who has counted the most years but he who has most felt life.”

“ The spectacle of nature, by growing quite familiar to him, becomes at last equally indifferent. It is constantly the same order, constantly the same revolutions; he has not sense enough to feel surprise at the sight of the greatest wonders; and it is not in his mind we must look for that philosophy, which man must have to know how to observe once, what he has every day seen." Jean Jacques Rousseau, On the Inequality among Mankind, Ch. 1, 20.”

“We must powder our wigs; that is why so many poor people have no bread.”

“...there is no real advance in human reason, for what we gain in one direction we lose in another; for all minds start from the same point, and as the time spent in learning what others have thought is so much time lost in learning to think for ourselves, we have more acquired knowledge and less vigor of mind. Our minds like our arms are accustomed to use tools for everything, and to do nothing for themselves.”

“Such is the pure movement of nature prior to all reflection. Such is the force of natural pity, which the most depraved mores still have difficulty destroying, since everyday one sees in our theaters someone affected and weeping at the ills of some unfortunate person, and who, were he in the tyrant's place, would intensify the torments of his enemy still more; [like the bloodthirsty Sulla, so sensitive to ills he had not caused, or like Alexander of Pherae, who did not dare attend the performance of any tragedy, for fear of being seen weeping with Andromache and Priam, and yet who listened impassively to the cries of so many citizens who were killed everyday on his orders. Nature, in giving men tears, bears witness that she gave the human race the softest hearts.] Mandeville has a clear awareness that, with all their mores, men would never have been anything but monsters, if nature had not given them pity to aid their reason; but he has not seen that from this quality alone flow all the social virtues that he wants to deny in men. In fact, what are generosity, mercy, and humanity, if not pity applied to the weak, to the guilty, or to the human species in general. Benevolence and even friendship are, properly understood, the products of a constant pity fixed on a particular object; for is desiring that someone not suffer anything but desiring that he be happy?”