«“(...) What's the good of words... ? If you try to talk about a truth that’s merely moral, people always think it’s merely metaphorical. A real live man with two legs once said to me: ‘I only believe in the Holy Ghost in a spiritual sense.’ Naturally, I said: ‘In what other sense could you believe it?’ (...) ‘When they say detection is a science? When they say criminology is a science? They mean getting outside a man and studying him as if he were a gigantic insect: in what they would call a dry impartial light, in what I should call a dead and dehumanized light. They mean getting a long way off him, as if he were a distant prehistoric monster; staring at the shape of his ‘criminal skull’ as if it were a sort of eerie growth, like the horn on a rhinoceros’s nose. When the scientist talks about a type, he never means himself, but always his neighbour; probably his poorer neighbour. I don’t deny the dry light may sometimes do good; though in one sense it’s the very reverse of science. So far from being knowledge, it’s actually suppression of what we know. It’s treating a friend as a stranger, and pretending that something familiar is really remote and mysterious.’ (...) ‘No man’s really any good till he knows how bad he is, or might be; till he’s realized exactly how much right he has to all this snobbery, and sneering, and talking about ‘criminals,’ as if they were apes in a forest ten thousand miles away; till he’s got rid of all the dirty self-deception of talking about low types and deficient skulls; till he’s squeezed out of his soul the last drop of the oil of the Pharisees; till his only hope is somehow or other to have captured one criminal, and kept him safe and sane under his own hat.”» [pp. 465-466]
― G. K. Chesterton, «The Secret of Father Brown», in The Father Brown Stories, https://archive.org/details/fatherbrownstori0000gkch/page/466/mode/1up
«“(...) He was one of those great penitents who manage to make more out of penitence than others can make out of virtue. I say I was his confessor; but, indeed, it was I who went to him for comfort. It did me good to be near so good a man. And when I saw him lying there dead in the garden, it seemed to me as if certain strange words that were said of old were spoken over him aloud in my ear. They might well be; for if ever a man went straight to heaven, it might be he.”
“Hang it all,” said John Bankes restlessly, “after all, he was a convicted thief.”
“Yes,” said Father Brown; “and only a convicted thief has ever in this world heard that assurance: ‘This night shalt thou be with Me in Paradise.’ ”» [pp. 493-494]
― G. K. Chesterton, «The Man With Two Beards», in The Father Brown Stories, https://archive.org/details/fatherbrownstori0000gkch/page/466/mode/1up
«O sentido profundo e único da religião é muito simplesmente transferir a justiça para o outro mundo.»
― Witold Gombrowicz (1969), Curso de Filosofia em Seis Horas e um Quarto. Edição Teorema, 1995 [trad. Telma Costa], p. 96.
«Onde é que está o marxismo em 1969? (...) O futuro do marxismo? Suponho que dentro de vinte ou trinta anos largar-se-á o marxismo. (...) a coisa pode resolver-se com um enorme progresso galopante da técnica que, segundo os meus cálculos aproximados, pode transformar radicalmente o mundo dentro de vinte [1989] ou trinta [1999] anos.»
― Witold Gombrowicz (1969), Curso de Filosofia em Seis Horas e um Quarto. Edição Teorema, 1995 [trad. Telma Costa], pp. 100-102. [Extremamente premonitório! MP]
«I'm simply manifesting forms. I'm making the invisible visible in form. Which seems to me as the role of art, in a way.»
― Charles Ross, artista criador do «Star Axis», in 7'16'', https://aeon.co/videos/in-the-remote-desert-an-awe-inspiring-artwork-collapses-time-and-space; https://www.youtube.com/watch?v=RJ1UVKOv03o&time_continue=8&source_ve_path=NzY3NTg&embeds_referring_euri=https%3A%2F%2Faeon.co%2F&embeds_referring_origin=https%3A%2F%2Faeon.co
«[Jean] Meslier (1664-1729) called all religions ‘purely human inventions and institutions’. What priests preached, he wrote, consisted of ‘illusions, errors, lies, fictions and impostures, first invented by shrewd and cunning politicians’. An unjust society cannot survive long if it appears naked. It needs mystery, ceremony, deferred promises, internalised guilt. It needs to teach the poor that their misery has meaning, and the powerful that their power has been blessed. Not exactly views that you’d expect from a parish priest. (...) This is what gives Meslier’s thought its unsettling modernity. He does not explain domination by coercion alone. He understood that an order of domination endures, above all, when those it crushes come, in part, to consent to the reasons for their own crushing. The instrumentalisation of religion is not merely a false discourse about the afterlife; it is an administration of conduct. It produces subjects who accept, who wait, who resign themselves. It turns suffering into merit, hierarchy into natural order, inequality into trial.»
― Nidal Taibi (2026) «The people's atheist», in Aeon, 21 de Julho, link: https://aeon.co/essays/the-rural-french-priest-who-preached-atheism-to-the-people
«The world which the theory of relativity presents to our imagination is not so much a world of 'things' in 'motion' as a world of events. (...) It is events that are the stuff of relativity physics. (...) The whole of relativity physics is a much more step-by-step matter than the physics and geometry of former days. (...) Propositions which used to be proved by reasoning have now become either conventions, or merely approximate truths verified by observation. It is a curious fact ― of which relativity is not the only illustration ― that, as reasoning improves, its claims to the power of proving facts grow less and less. (...) What we know about the physical world, I repeat, is much more abstract than was formerly supposed.»
― Bertrand Russell (1925), The ABC of Relativity, last chapter, pp. 148s.
«A habit of basing convictions upon evidence, and of giving to them only that degree of certainty which the evidence warrants, would, if it became general, cure most of the ills from which the world is suffering. But at present, in most countries, education aims at preventing the growth of such a habit, and men who refuse to profess belief in some system of unfounded dogmas are not considered suitable as teachers of the young. (...) I think it better to do a little good than to do much harm. The world that I should wish to see would be one freed from the virulence of group hostilities and capable of realising that happiness for all is to be derived rather from co-operation than from strife. I should wish to see a world in which education aimed at mental freedom rather than at imprisoning the minds of the young in a rigid armour of dogma calculated to protect them through life against the shafts of impartial evidence. The world needs open hearts and open minds, and it is not through rigid systems, whether old or new, that these can be derived.»
― Bertrand Russell (1957), Why I am not a christian ― And other essays on religion and related subjects, prefácio.
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