If we endeavor to form our conceptions upon history and life, we remark three classes of men. The first consists of those for whom the chief thing is the qualities of feelings. These men create art. The second consists of the practical men, who carry on the business of the world. They respect nothing but power, and respect power only so far as it [is] exercized. The third class consists of men to whom nothing seems great but reason. If force interests them, it is not in its exertion, but in that it has a reason and a law. For men of the first class, nature is a picture; for men of the second class, it is an opportunity; for men of the third class, it is a cosmos, so admirable, that to penetrate to its ways seems to them the only thing that makes life worth living.

There may be said to be two classes of people in the world; those who constantly divide the people of the world into two classes, and those who do not. Both classes are extremely unpleasant to meet socially, leaving practically no one in the world whom one cares very much to know.

There are two classes of people in this world, those who sin, and those who are sinned against; if a man must belong to either, he had better belong to the first than to the second.

There are two classes of people in this world, those who sin, and those who are sinned against; if a man must belong to either, he had better belong to the first than to the second.

There are two kinds of people in this world: Those who believe there are two kinds of people in this world and those who are smart enough to know better.

Mankind is made of two kinds of people: wise people who know they're fools, and fools who think they are wise.

There are two races of men in this world, but only these two — the “race” of the decent man and the “race” of the indecent man.

There are three classes of men; lovers of wisdom, lovers of honor, and lovers of gain.

"It is easy to see all that separates this mode of being in the world from the existence of a nonreligious man. First of all, the nonreligious man refuses transcendence, accepts the relativity of ' 'reality," and may even come to doubt the meaning of existence. The great cultures of the past too have not been entirely without nonreligious men, and it is not impossible that such men existed even on the archaic levels of culture, although as yet no testimony to their existence there has come to light. But it is only in the modern societies of the West that nonreligious man has developed fully. Modern nonreligious man assumes a new existential situation; he regards himself solely as the subject and agent of history, and he refuses all appeal to transcendence. In other words, he accepts no model for humanity outside the human condition as it can be seen in the various historical situations. Man makes himself, and he only makes himself completely in proportion as he desacralizes himself and the world. The sacred is the prime obstacle to his freedom. He will become himself only when he is totally demysticized. He will not be truly free until he has killed the last god.

"[T]here are two races of men in this world, but only these two — the "race" of the decent man and the "race" of the indecent man. Both are found everywhere; they penetrate into all groups of society. No group consists entirely of decent or indecent people."

All men are intellectuals: but not all men have in society the function of intellectuals.

The majority of men is composed of two classes, for neither of which would this be at all a befitting resolution: in the first place, of those who with more than a due confidence in their own powers, are precipitate in their judgments and want the patience requisite for orderly and circumspect thinking; whence it happens, that if men of this class once take the liberty to doubt of their accustomed opinions, and quit the beaten highway, they will never be able to thread the byway that would lead them by a shorter course, and will lose themselves and continue to wander for life; in the second place, of those who, possessed of sufficient sense or modesty to determine that there are others who excel them in the power of discriminating between truth and error, and by whom they may be instructed, ought rather to content themselves with the opinions of such than trust for more correct to their own reason.

Heaven and Hell suppose two distinct species of men,
the Good and the Bad.

But the greatest part of mankind float betwixt vice and virtue.

Then we may begin by assuming that there are three classes of men—lovers of wisdom, lovers of honor, lovers of gain?