Quotes by Philosophers - Page 289

His soul swayed in a vertigo of moral indecision. He had only to snap the thread of a rash vow made to a villainous society, and all his life could be as open and sunny as the square beneath him. He had, on the other other hand, only to keep his antiquated honour, and be delivered inch by inch into the power of this great enemy of mankind, whose very intellect was a torture-chamber. Whenever he looked down into the square he saw the comfortable policeman, a pillar of common sense and common order. Whenever he looked back at the breakfast-table he saw the President still quietly studying him with big, unbearable eyes.

Thoughts can only hurt you with your permission, feelings can only wound you with your consent, experiences can only damage you with your authorization; life can only ruin you with your approval.

Caring about the happiness of others, we find our own.

You've a perfect right to call me as impractical as a dormouse, and to feel I'm out of touch with life. But this is the point where we simply can't see eye to eye. We've nothing whatever in common. Don't you see. . . it's not an accident that's drawn me from Blake to Whitehead, it's a certain line of thought which is fundamental to my whole approach. You see, there's something about them both. . . They trusted the universe. You say I don't know what the modern world's like, but that's obviously untrue. Anyone who's spent a week in London knows just what it's like. . . if you mean neurosis and boredom and the rest of it. And I do read a modern novel occasionally, in spite of what you say. I've read Joyce and Sartre and Beckett and the rest, and every atom in me rejects what they say. They strike me as liars and fools. I don't think they're dishonest so much as hopelessly tired and defeated."Lewis had lit his pipe. He did it as if Reade were speaking to someone else. Now he said, smiling faintly, "I don't think we're discussing modern literature."Reade had an impulse to call the debater's trick, but he repressed it. Instead he said quietly, "We're discussing modern life, and you brought up the subject. And I'm trying to explain why I don't think that murders and wars prove your point. I'm writing about Whitehead because his fundamental intuition of the universe is the same as my own. I believe like Whitehead that the universe is a single organism that somehow takes account of us. I don't believe that modern man is a stranded fragment of life in an empty universe. I've an instinct that tells me that there's a purpose, and that I can understand that purpose more deeply by trusting my instinct. I can't believe the world is meaningless. I don't expect life to explode in my face at any moment. When I walk back to my cottage, I don't feel like a meaningless fragment of life walking over a lot of dead hills. I feel a part of the landscape, as if it's somehow aware of me, and friendly.

Mathematics brought rigor to economics. Unfortunately it also brought mortis.

As objects of contemplation, images of the atrocious can answer to several different needs. To steel oneself against weakness. To make oneself more numb. To acknowledge the existence of the incorrigible.

Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary re-constitution of society at large, or in the common ruin of the contending classes.

Discipline does not mean suppression and control nor is it adjustment to a pattern or ideology. It means a mind that sees 'what is' and learns from 'what was'.

Além disso, somos individualmente o produto de forças que não escolhemos e que mal compreendemos. Não escolhemos nossos pais nem a época em que nascemos, e assim recebemos uma determinada herança genética sobre a qual não temos controle algum, mas que, até um ponto significante, tem controle sobre nós. Essa herança determina, em parte, as doenças a que somos suscetíveis e os limites de nossas capacidades intelectuais, atléticas e morais. Talvez não totalmente, mas o suficiente. Nascemos num ambiente que vai preencher o pouco espaço que sobra do que foi determinado geneticamente, um ambiente que, novamente, não escolhemos e sobre o qual mal temos controle, pelo menos durante nossos anos de formação. A maneira como somos e aquilo que fazemos são resultados de nossos genes e nosso ambiente, que, juntos, exercem em nós uma influência que compreendemos de forma bastante nebulosa. Era isso que os filósofos existencialistas, com Jean-Paul Sartre, por exemplo, queriam dizer quando afirmavam que somos jogados no mundo.

There is little less trouble in governing a private family than a whole kingdom.

Where there is wisdom there is life,and where there is evil there is death.Folly is your enemy and so are fools;wisdom is your friend and so are the wise.

To study and constantly, is this not a pleasure? To have friends come from far away places, is this not a joy? If people do not recognize your worth, but this does not worry you, are you not a true gentleman?

If you press me to say why I loved him I can say no more than it was because he was he and I was 1.

If one does not develop, one goes down. In life, in ordinary conditions everything goes down, or one capacity may develop at the expense of another.

The opposite of the religious fanatic is not the fanatical atheist but the gentle cynic who cares not whether there is a God or not. The atheist is a religious person. He believes in atheism as though it were a new religion.

You are no greater than the friends you keep, the books you read, the heroes you admire, and the obstacles you overcome.

Science is what you know philosophy is what you don't know.

When we criticize people, their consciences console them. When we love them, their consciences indict them.

If a thing is worth doing, it is worth doing badly.

Let us be silent, that we may hear the whisper of God.

Is life not a thousand times too short for us to bore ourselves?

Even in those cities which seem to enjoy the blessings of peace, and where the arts florish, the inhabitants are devoured by envy, cares and anxieties, which are greater plagues than any expirienced in a town when it is under siege.

All social inequalities which have ceased to be considered expedient, assume the character not of simple inexpediency, but of injustice, and appear so tyrannical, that people are apt to wonder how they ever could have. been tolerated; forgetful that they themselves perhaps tolerate other inequalities under an equally mistaken notion of expediency, the correction of which would make that which they approve seem quite as monstrous as what they have at last learnt to condemn.

And yet, troublingly, there is one difference between 'labour' and other elements [raw materials, machinery] which conventional economics does not have a means to represent, or give weight to, but which is nevertheless unavoidably present in the world: the fact that labour feels pain.

The only thing I know is that I know nothing, and i am no quite sure that i know that.

Man conquers the world by conquering himself.

The reason why we need love more than street lights is because love illuminates the world, no matter the time of day. Where there is no love, even with street lights on, the world would still be lost in the darkness of hatred.

Increased responsibility for babies and young children has proved just as restrictive, if not more so, than sexism in the home or in the workplace.

Life is a series of surprises and would not be worth taking or keeping if it were not.

Every calamity is a spur and valuable hint.

any movement which is worth while, any action which has any deep significance, must begin with each one of us. I must change first; I must see what is the nature and structure of my relationship with the world - and in the very seeing is the doing; therefore I, as a human being living in the world, bring about a different quality, and that quality, it seems to me, is the quality of the religious mind.The religious mind is something entirely different from the mind that believes in religion...A religious mind does not seek at all, it cannot experiment with truth. Truth is not something dictated by your pleasure or pain, or by your conditioning as a Hindu or whatever religion you belong to. The religious mind is a state of mind in which there is no fear and therefore no belief whatsoever but only what is - what actually is.

No-wher so bisy a man as he ter nas And yet he semed bisier that he was.

Your friend Plato holds that commonwealths will only be happy when either philosophers rule or rulers philosophize: how remote happiness must appear when philosophers won't even deign to share their thoughts with kings.

It does not matter how slowly you go so long as you do not stop.

The plain fact is that if you don't have a problem, you create one. If you don't have a problem you don't feel that you are living.

There is scarcely any passion without struggle.

Immediate necessity makes many things convenient, which if continued would grow into oppressions. Expedience and right are different things.

Men’s economic privilege, their social value, the prestige of marriage, the usefulness of masculine support—all these encourage women to ardently want to please men. They are on the whole still in a state of serfdom. It follows that woman knows and chooses herself not as she exists for herself but as man defines her. She thus has to be described first as men dream of her since her being-for-men is one of the essential factors of her concrete condition.

Sexual pleasure is, I agree, a passion to which all others are subordinate but in which they all unite.

Do not forget that the value and interest of life is not so much to do conspicuous things...as to do ordinary things with the perception of their enormous value.

We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics."―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173

Life is short and truth works far and lives long: let us speak the truth.

Civilization is not inherited it has to be learned and earned by each generation anew…

In the end things must be as they are and have always been--the great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare.

Granted, not all uneducated women are prostitutes, and, not all prostitutes are uneducated. However, where building a family is employment, an uneducated woman's womb is her diploma.

I ought to go upright and vital, and speak the rude truth in all ways.

In contrast we let go of existence, meaning, and the sublime as categories to describe the object “God.” Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God.

In learning and argumentation, the quality brain is similar to a facility of maximum security. What passes the logic test, free of fallacy and pretense, then must pass the test of biblical accuracy in order to proceed as an adopted, reliable truth.

Modern man has lost the sense of wonderabout the unknown and he treats it asan enemy.

There is also a third kind of madness, which is possession by the Muses, enters into a delicate and virgin soul, and there inspiring frenzy, awakens lyric....But he, who, not being inspired and having no touch of madness in his soul, comes to the door and thinks he will get into the temple by the help of art--he, I say, and his poetry are not admitted; the sane man is nowhere at all when he enters into rivalry with the madman.

You are what you believe

The world by day is like European music; a flowing concourse of vast harmony, composed of concord and discord and many disconnected fragments. And the night world is our Indian music; one pure, deep and tender raga.

Enemy: A friend whose mask has fallen

What distinguishes - in both senses of that word - contemplation is rather this: it is a knowing which is inspired by love. "Without love there would be no contemplation." Contemplation is a loving attainment of awareness. It is intuition of the beloved object.

The artist stands on the human being as a statue does on a pedestal.

A noble minded person is not an implement.

It's much easier on the emotions when one sees life as an experiment rather than a struggle for popularity.

Every intelligent individual wants to know what makes him tick, and yet is at once fascinated and frustrated by the fact that oneself is the most difficult of all things to know.

Ignore the voice that scorns and ridicules to ensure it does not mold you. Stifling subtleties like these, if unchecked, are oppressive. Freedom is a love supreme birthright, not a privilege to be governed by any other.

However smart and determined you are, your life is always going to consist of light and darkness, joy and sadness, good or bad, up and down, yang and yin.