We are born to inquire after truth; it belongs to a greater power to possess it. It is not, as Democritus said, hid in the bottom of the deeps, but rather elevated to an infinite height in the divine knowledge.

Truth is sought not because it is truth but because it is good.

The truth is the good of our knowing mind, upon which the mind fixes itself by nature; it is not granted to the mind to choose or not choose that good (truth!) on the basis, again, of knowledge. The finite mind does not comprehend itself so profoundly, and does not have such power over itself, that it follows its own light.

To love truth for truth's sake is the principal part of human perfection in this world, and the seed-plot of all other virtues.

No judgment can be just or wise, but that which is built on the conviction of the paramount worth and importance of duty. This is the fundamental truth, the supreme law of reason; and the mind which does not start from this, in its inquiries into human affairs, is doomed to great, perhaps fatal error. The right is the supreme good, and includes all other goods. In seeking and adhering to it, we secure our true and only happiness. All prosperity, not founded on it, is built on sand.

Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself.

The distinguishing property of man is to search for and to follow after truth. Therefore, when relaxed from our necessary cares and concerns, we then covet to see, to hear, and to learn somewhat; and we esteem knowledge of things either obscure or wonderful to be the indispensable means of living happily.* From this we understand that truth, simplicity, and candour, are most agreeable to the nature of mankind. To this passion for discovering truth, is added a desire to direct; for a mind, well formed by nature, is unwilling to obey any man but him who lays down rules and instructions to it, or who, for the general advantage, exercises equitable and lawful government. From this proceeds loftiness of mind, and contempt for worldly interests.

To infer the nature of this Supreme Good, one does not need many words or any round-about discussion; it should be pointed out with the forefinger, so to speak, and not be dissipated into many parts. For what good is there in breaking it up into tiny bits, when you can say: the Supreme Good is that which is honourablea? Besides (and you may be still more surprised at this), that which is honourable is the only good; all other goods are alloyed and debased. If you once convince yourself of this, and if you come to love virtue devotedly (for mere loving is not enough), anything that has been touched by virtue will be fraught with blessing and prosperity for you, no matter how it shall be regarded by others. Torture, if only, as you lie suffering, you are more calm in mind than your very torturer; illness, if only you curse not Fortune and yield not to the disease—in short, all those things which others regard as ills will become manageable and will end in good, if you succeed in rising above them.

The search for Truth is not about running away from the things of this world but about understanding their ephemeral nature. And more than that, it is about discovering our true nature as an inherent stillness from where even the subtlest movements of phenomena are being perceived.

Truth is what we are. It is our essential nature and Being. It is the pure Self, the limitless one, the ultimate reality – it is awareness itself.

The human soul has need of truth and of freedom of expression. The need for truth requires that intellectual culture should be universally accessible, and that it should be able to be acquired in an environment neither physically remote nor psychologically alien.

Truth seeth God, and Wisdom beholdeth God, and of these two cometh the third: that is, a holy marvellous delight in God; which is Love. Where Truth and Wisdom are verily, there is Love verily, coming of them both. And all of God's making: for He is endless sovereign Truth, endless sovereign Wisdom, endless sovereign Love, unmade; and man's Soul is a creature in God which hath the same properties made, and evermore it doeth that it was made for: it seeth God, it beholdeth God, and it loveth God. Whereof God enjoyeth in the creature; and the creature in God, endlessly marvelling. In which marvelling he seeth his God, his Lord, his Maker so high, so great, and so good, in comparison with him that is made, that scarcely the creature seemeth ought to the self. But the clarity and the clearness of Truth and Wisdom maketh him to see and to bear witness that he is made for Love, in which God endlessly keepeth him.

But it is better perhaps to examine next the universal good, and to enquire in what sense the expression is used. Though such an investigation is likely to be difficult, because the persons who have introduced these ideas are our friends. Yet it will perhaps appear the best, and indeed the right course, at least for the preservation of truth, to do away with private feelings, especially as we are philosophers; for since both are dear to us, we are bound to prefer the truth. (Bk. 1, Chapter III)

The greatest good is the knowledge of the union which the mind has with the whole nature.