Quotes by Philosophers - Page 256

Society in its boundless ignorance ridicules the caterpillar but praises the butterfly.

Take that rose bush, for example. We are all looking at the same plant, but our perception of it varies according to the way we each think and see. One person may see a vigorous rose, another may see a rose that could benefit from a little pruning, and a third may see a mess that no amount of attention would save. The rose bush isn't changing; it's the way we personally perceive it that differs, the way each of us thinks that colors our perception.

Discord occasions a momentary distress to the ear which remains unsatisfied and even uneasy until it hears something better. I am convinced...that provided the ear be at length made amends there are few dissonances too strong for it. Disharmony to paraphrase Bergson's statement about disorder is simply a harmony to which many are unaccustomed.

First say to yourself what you would be and then do what you have to do.

Earnestness means willingness to live with energy, though energy bring pain. The pain may be pain to other people or pain to one's self — it makes little difference; for when the strenuous mood is on one, the aim is to break something, no matter whose or what. Nothing annihilates an inhibition as irresistibly as anger does it; for, as Moltke says of war, destruction pure and simple is its essence. This is what makes it so invaluable an ally of every other passion. The sweetest delights are trampled on with a ferocious pleasure the moment they offer themselves as checks to a cause by which our higher indignations are elicited. It costs then nothing to drop friendships, to renounce long-rooted privileges and possessions, to break with social ties. Rather do we take a stern joy in the astringency and desolation; and what is called weakness of character seems in most cases to consist of the inaptitude for these sacrificial moods, of which one's own inferior self and its pet softnesses must often be the targets and the victims.

One cannot know everything.

I fell away from you, my God, and I went astray, too far astray from you, the support of my youth, and I became to myself a land of want.

I could die for you. But I couldn't, and wouldn't, live for you.

There is only one thing that you write for yourself, and that is a shopping list.

Once you make a decision, the universe conspires to make it happen.

Creating is living doubly. The groping, anxious quest of a Proust, his meticulous collecting of flowers, of wallpapers, and of anxieties, signifies nothing else.

Man is saved if he opens himself to God and to others, even if he is not clearly aware that he is doing so. This is valid for Christians and non-Christians alike -- for all people. . . . We can no longer speak properly of a profane world. A qualitative and intensive approach replaces a quantitative and extensive one.

To stand in true relations with men in a false age is worth a fit of insanity, is it not?

If you would be a reader read if a writer write.

Remain faithful to the earth, my brothers, with the power of your virtue. Let your gift-giving love and your knowledge serve the meaning of the earth. Thus I beg and beseech you. Do not let them fly away from earthly things and beat with their wings against eternal walls. Alas, there has always been so much virtue that has flown away. Lead back to the earth the virtue that flew away, as I do—back to the body, back to life, that it may give the earth a meaning, a human meaning.

So long as men praise you, you can only be sure that you are not yet on your own true path but on someone else's.

Knowing others is wisdom knowing yourself is Enlightenment.

A great man is one who seizes the vital issue in a complex question what we might call the jugular vein of the whole organism and spends his energies upon that.

The disdain of profit is due to ignorance, and to an attitude that we may if we wish admire in the ascetic who has chosen to be content with a small share of the riches of this world, but which, when actualised in the form of restrictions on profits of others, is selfish to the extent that it imposes asceticism, and indeed deprivations of all sorts, on others.

Today is the best time to do what you couldn't do yesterday, because tomorrow might be too late.

Dare to live the life you have dreamed for yourself. Go forward and make your dreams come true.

Dream up, and you will go up; dream down, and you will go down.

The sun does not rise abruptly, but perseveres until it rules the sky.

Every habit makes our hand more witty, and out wit more handy.

When you wish to instruct, be brief; that men's [children's] minds take in quickly what you say, learn its lesson, and retain it faithfully. Every word that is unnecessary only pours over the side of a brimming mind.

A law of nature is not a formula drawn up by a legislator, but a mere summary of the observed facts — a 'bundle of facts.' Things do not act in a particular way because there is a law, but we state the 'law' because they act in that way.

You can't really move forward until you look back.[From Remaking America panel discussion at George Washington University]

We brought nothing into this world and it is certain we can carry nothing out.

Wisest is she who knows she does not know.

And the idea of ourselves is our escape from the fact of what we really are.

One who fishes in shallow waters limits the kind of fish he can catch.

I can't understand why people are frightened of new ideas. I'm frightened of the old ones.

... always keep in mind that an article of faith is not something that the faithful assume. Faith, for those who have it, is the most certain form of knowledge, not a tentative opinion.

When we know our values, we can easily measure whether or not our actions are in accordance with them. Values are the measuring sticks with which we determine the worthiness of our actions. To be better associated with one's own values is to remove a lot of the needless activities of daily life.

Intelligence is a way of thinking, not a choice of words.

Caged birds still sing beautiful symphonies.

Humanity is a comic role.

Unconsciousness spontaneity instinct ... hold us to the earth and dictate the relatively good and useful.

But how conceive a God supremely good/ Who heaps his favours on the sons he loves,/ Yet scatters evil with as large a hand?[Written after an earthquake in Lisbon killed over 15,000 people]

A few people have ventured to imitate Shakespeare's tragedy. But no audacious spirit has dreamed or dared to imitate Shakespeare's comedy. No one has made any real attempt to recover the loves and the laughter of Elizabethan England. The low dark arches, the low strong pillars upon which Shakespeare's temple rests we can all explore and handle. We can all get into his mere tragedy; we can all explore his dungeon and penetrate into his coal-cellar, but we stretch our hands and crane our necks in vain towards that height where the tall turrets of his levity are tossed towards the sky. Perhaps it is right that this should be so; properly understood, comedy is an even grander thing than tragedy.

With regards to getting laid and getting AIDS: Being interesting can be an interesting guy’s downfall.

With wisdom in your mind,you can perform great deeds.With faith in your heart,you can perform extraordinary deeds.With love in your soul,you can perform remarkable deeds.With God in your life,you can perform supernatural deeds.

So whom does God wrong in commanding the destruction of the Canaanites? Not the Canaanite adults, for they were corrupt and deserving of judgment. Not the children, for they inherit eternal life. So who is wronged? Ironically, I think the most difficult part of this whole debate is the apparent wrong done to the Israeli soldiers themselves. Can you imagine what it would be like to have to break into some house and kill a terrified woman and her children? The brutalising effect on these Israeli soldiers is disturbing.

And since a more convincing argument could not be found—aside from a fatal accident or suicide—this way was chosen: a process of galloping senescence.

But Dostoevsky does allow himself to ask just this very question: whether our reason has any right to judge between the possible and the impossible.

Thus with the question of the Being of truth and the necessity of presupposing it, just as with the question of the essence of knowledge, an 'ideal subject' has generally been posited. The motive for this, whether explicit or tacit, lies in the requirement that philosophy should have the '*a priori*' as its theme, rather than 'empirical facts' as such. There is some justification for this requirement, though it still needs to be grounded ontologically. Yet is this requirement satisfied by positing an 'ideal subject'? Is not such a subject *a fanciful idealization*? With such a conception have we not missed precisely the *a priori* character of that merely 'factual' subject, Dasein? Is it not an attribute of the *a priori* character of the factical subject (that is, an attribute of Dasein's facticity) that it is in the truth and in untruth equiprimordially?The ideas of a 'pure "I"' and of a 'consciousness in general' are so far from including the *a priori* character of 'actual' subjectivity that the ontological characters of Dasein's facticity and its state of being are either passed over or not seen at all. Rejection of a 'consciousness in general' does not signify that the *a priori* is negated, any more than the positing of an idealized subject guarantees that Dasein has an *a priori* character grounded upon fact.Both the contention that there are 'eternal truths' and the jumbling together of Dasein's phenomenally grounded 'ideality' with an idealized absolute subject, belong to those residues of Christian theology within philosophical problematics which have not as yet been radically extruded.The Being of truth is connected primordially with Dasein. And only because Dasein is as constituted by disclosedness (that is, by understanding), can anything like Being be understood; only so is it possible to understand Being."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 272

The art of living is more like that of wrestling than of dancing. The main thing is to stand firm and be ready for an unforeseen attack.

Even in silence a heart can scream.

Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys.For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’—What is this to you? Permit us to be deceived.Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you.Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure?For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore.And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you?You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked?For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you?Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it?With such as on their part also maintain it, or with such as violate this fellowship?And who violate it more than you who establish such doctrines?What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write?

You will have to defy the odds, for you to be extraordinary.

In the name of the best within you, do not sacrifice this world to those who are at its worst. In the name of the values that keep you alive, do not let your vision of people be distorted by the ugly, the cowardly, the mindless in those who have never achieved integrity. Do not lose your knowledge that our proper estate is an upright posture,an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it's yours.

People don't only speak with their mouths. They speak with their whole being. Sometimes they mean what they don't say and say what they don't mean; so listen with your whole being also. Let your whole being connect to theirs. Do not only listen to their voice, but also to their body language and their emotions. Listen with your ears and your heart.

A slave believes that the law should define the scope of liberty. A free person believes that liberty should define the scope of the law.

Forgiveness is the key to action and freedom.

In fact, there are many uses of the innumerable opportunities a modern life supplies for regarding - at a distance, through the medium of photography - other people's pain.

It is because every individual knows little and, in particular, because we rarely know which of us knows best best that we trust the independent and competitive efforts of many to induce the emergence of what we shall want when we see it.

If a man will begin with certainties he shall end in doubts but if he will content to begin with doubts he shall end in certainties.

At 30 a man should know himself like the palm of his hand, know the exact number of his defects and qualities, know how far he can go, foretell his failures - be what he is. And, above all, accept these things.

One feature of the usual script for plague: the disease invariably comes from somewhere else. The names for syphilis, when it began its epidemic sweep through Europe in the last decade of the fifteenth century are an exemplary illustration of the need to make a dreaded disease foreign. It was the "French pox" to the English, morbus Germanicus to the Parisians, the Naples sickness to the Florentines, the Chinese disease to the Japanese. But what may seem like a joke about the inevitability of chauvinism reveals a more important truth: that there is a link between imagining disease and imagining foreignness.

When I stay in one Place, I can hardly think at all; my body had to be on the move to set my mind going." Jean-Jacques Rousseau.