Quotes of All Topics . Occasions . Authors
Why do I think that we, the intellectuals, are able to help? Simply because we, the intellectuals, have done the most terrible harm for thousands of years. Mass murder in the name of an idea, a doctrine, a theory, a religion - that is all "our" doing, "our" invention: the invention of the intellectuals. If only we would stop setting man against man - often with the best intentions - much would be gained. Nobody can say that it is impossible for us to stop doing this.
The truths which are represented in England and Western countries generally, are those which refer to force of character, earnestness of purpose, conscientious strictness, noble charity, practical duty, whilst the truths which I find peculiarly developed in India - developed to a greater extent than anywhere else, - and in the Eastern countries generally, are those which have reference to sweetness of communion, sweetness of temper, meekness and resignation unto God.
No great, inspiring culture of the future can be built upon the moral principle of relativism. For at its bottom such a culture holds that nothing is better than anything else, and that all things are in themselves equally meaningless. Except for the fragments of faith (in progress, in compassion, in conscience, in hope) to which it still clings, illegitimately, such a culture teaches every one of its children that life is a tale told by an idiot, signifying nothing.
The phrase 'Sense of the Earth' should be understood to mean the passionate concern for our common destiny which draws the thinking part of life ever further onward. The only truly natural and real human unity is the spirit of the Earth. . . .The sense of Earth is the irresistable pressure which will come at the right moment to unite them (humankind) in a common passion.The Age of Nations is past. The task before us now, if we would not perish, is to build the Earth.
Nature is not our enemy, to be raped and conquered. Nature is ourselves, to be cherished and explored. Shamanism has always known this, and shamanism has always, in its most authentic expressions, taught that the path required allies. These allies are the hallucinogenic plants and the mysterious teaching entities, luminous and transcendental, that reside in that nearby dimension of ecstatic beauty and understanding that we have denied until it is now nearly too late.
Both ground- rents and the ordinary rent of land are a species of revenue which the owner, in many cases, enjoys without any care or attention of his own. The annual produce of the land and labour of the society, the real wealth and revenue of the great body of the people, might be the same after such a tax as before. Ground-rents, and the ordinary rent of land are, therefore, perhaps the species of revenue which can best bear to have a peculiar tax imposed upon them.
What we see as death, empty space, or nothingness is only the trough between the crests of this endlessly waving ocean. It is all part of the illusion that there should seem to be something to be gained in the future, and that there is an urgent necessity to go on and on until we get it. Yet just as there is no time but the present, and no one except the all-and-everything, there is never anything to be gained - though the zest of the game is to pretend that there is.
In former days, men sold themselves to the Devil to acquire magical powers. Nowadays they acquire those powers from science, and find themselves compelled to become devils. There is no hope for the world unless power can be tamed, and brought into the service, not of this or that group of fanatical tyrants, but of the whole human race, white and yellow and black, fascist and communist and democrat; for science has made it inevitable that all must live or all must die.
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. These are the men whom we see possessed by a passion to learn.
The dance is the most universal of the arts, since, as Goethe justly said, it could destroy all the fine arts. It is an expression of all the emotions of the spirit, from the lowest to the highest. It accompanies and stimulates all the processes of life, from hunting and farming to war and fertility, from love to death. It enables, in turn other arts to come into being: music, song, drama. Despite all their riches, the dance is no formless complex, but a simple unity.
We come no nearer the infinitude of the creative power of God, if we enclose the space of its revelation within a sphere described with the radius of the Milky Way, than if we were to limit it to a ball an inch in diameter. All that is finite, whatever has limits and a definite relation to unity, is equally far removed from the infinite... Eternity is not sufficient to embrace the manifestations of the Supreme Being, if it is not combined with the infinitude of space.
1) Différance is the systematic play of differences, of the traces of differences, of the spacing by means of which elements are related to each other. This spacing is the simultaneously active and passive (the a of différance indicates this indecision as concerns activity and passivity, that which cannot be governed by or distributed between the terms of this opposition) production of the intervals without which the "full" terms would not signify, would not function.
The usage of the words "public" and "public sphere" betrays a multiplicity of concurrent meanings. Their origins go back to various historical phases and, when applied synchronically to the conditions of a bourgeois society that is industrially advanced and constituted as a social-welfare state, they fuse into a clouded amalgam. Yet the very conditions that make the inherited language seem inappropriate appear to require these words, however confused their employment.
The Conspiracy Theory of Society... [is] a typical result of the secularization of a religious superstition. The belief in the Homeric gods whose conspiracies explain the history of the Trojan War is gone. The gods are abandoned. But their place is filled by powerful men or groups - sinister pressure groups whose wickedness is responsible for all the evils we suffer from - such as the Learned Elders of Zion, or the monopolists, or the capitalists, or the imperialists.
With the eventual acceptance of Darwin's theory we reach a modern understanding of nature, one which has since then changed in detail rather than in fundamentals. Only those who prefer religious faith to beliefs based on reasoning and evidence can still maintain that the human species is the special darling of the entire universe, or that other animals were created to provide us with food, or that we have divine authority over them, and divine permission to kill them.
Many people have found prayer impossible because they thought they should only pray for wonderful but remote needs they actually had little or no interest in or even knowledge of. Prayer simply dies from efforts to pray about ‘good things’ that honestly do not matter to us. The way to get to meaningful prayer for those good things is to start by praying for what we are truly interested in. The circle of our interests will inevitably grow in the largeness of God’s love.
[T]he regime of diversions, surrogates, and tranquilizers that pass for today's 'distractions' and 'amusements' does not yet allow the modern woman to foresee the crisis that awaits her when she recognizes how meaningless are those male occupations for which she has fought, when the illusions and the euphoria of her conquests vanish, and when she realizes that, given the climate of dissolution, family and children can no longer give her a sense of satisfaction in life.
If the present American laws concerning the taxation of the profits of corporations, the incomes of individuals, and inheritances had been introduced about 60 years ago, all those new products whose consumption has raised the standard of living of the 'common man' would either not be produced at all or only in small quantities for the benefit of a minority. The Ford enterprises would not exist if Henry Ford's profits had been taxed away as soon as they came into being.
And what shall he suffer who slays him who of all men, as they say, is his own best friend? I mean the suicide, who deprives himself by violence of his appointed share of life. Not because the law of the state requires him. Nor yet under the compulsion of some painful and inevitable misfortune which has come upon him. Nor because he has had to suffer from irremediable and intolerable shame, but who from sloth or want of manliness imposes upon himself an unjust penalty.
And yet, just as our body would burst asunder if the pressure of the atmosphere were removed from it, so would the arrogance of men expand, if not to the point of bursting then to that of the most unbridled folly, indeed madness, if the pressure of want, toil, calamity and frustration were removed from their life. One can even say that we require at all times a certain quantity of care or sorrow or want, as a ship requires ballast, in order to keep on a straight course.
The fulfilment that is being in love with God is not the product of our knowledge and choice. It is God's gift. Like all being in love, as distinct from particular acts of loving, it is a first principle. So far from resulting from our knowledge and choice, it dismantles and abolishes the horizon within which our knowing and choosing went on, and it sets up a new horizon within which the love of God transvalues our values and the eyes of that love transform our knowing.
The whole machinery of our intelligence, our general ideas and laws, fixed and external objects, principles, persons, and gods, are so many symbolic, algebraic expressions. They stand for experience; experience which we are incapable of retaining and surveying in its multitudinous immediacy. We should flounder hopelessly, like the animals, did we not keep ourselves afloat and direct our course by these intellectual devices. Theory helps us to bear our ignorance of fact.
Machines help us do things more quickly and efficiently, but they can also destroy some community activities. Machines can also throw the weakest people out of work and this would be sad, because their small contribution to the housework or cooking is their way of giving something to the community. People who are capable of doing things very quickly with the help of machines become tremendously busy, always active, in charge of everyone - a bit like machines themselves.
I will say little of the importance of a good education; nor will I stop to prove that the current one is bad. Countless others have done so before me, and I do not like to fill a book with things everybody knows. I will note that for the longest time there has been nothing but a cry against the established practice without anyone taking it upon himself to propose a better one. The literature and the learning of our age tend much more to destruction than to edification.
But progress in knowledge has made us aware of the superficiality of Plato's lumping of individuals and their original powers into a few sharply marked-off classes; it has taught us that original capacities are indefinitely numerous and variable. It is but the other side of this fact to say that in the degree in which society has become democratic, social organization means utilization of the specific and variable qualities of individuals, not stratification by classes.
You know that the population is of this planet is now ten times greater than it was in the ages preceding capitalism.; you know that all men today enjoy a higher standard of living than your ancestors did before the age of capitalism. But how do you know that you are the one out of ten who would have lived in the absence of capitalism? The mere fact that you are living today is proof that capitalism has succeeded, whether or not you consider your own life very valuable.
An educator should think of a child as a gardener thinks of a plant, as something to be made to grow by having the right soil and the right amount of water. If your roses fail to bloom, it does not occur to you to whip them, but you try to find out what has been amiss in your treatment of them. ... The important thing is what the children do, and not what they do not do. And what they do, if it is to have value, must be a spontaneous expression of their own vital energy.
It was with the Industrial Revolution, as society plunged ever more eagerly into the conquest of material riches and bent all its energies to the accumulation of goods, that material poverty became a major problem. Obviously, this meant abandonment or downgrading of spiritual values, virtue, etc. To share or not to share in the increase of the collective wealth-this was the Number One question. It was the desire to acquire wealth that prompted the poor to start fighting.
To speak only well of Jacques Ranciere is not an easy task, given the positions that the two of us occupy. Perhaps my constant praise might, in fact, be the worst fate that I could have in store for him. Would doing so be precisely the most underhanded way to attack him? If, for example, I were to announce that we are in agreement on a number of important points, how would he take that? Would he rather just as soon change his mind on all those points and leave me behind?
Long discourses, and philosophical readings, at best, amaze and confound, but do not instruct children. When I say, therefore, that they must be treated as rational creatures, I mean that you must make them sensible, by the mildness of your carriage, and in the composure even in the correction of them, that what you do is reasonable in you, and useful and necessary for them; and that it is not out of caprichio, passion or fancy, that you command or forbid them any thing.
We are more often than not asked, for instance, to regard Israel and Palestine as in a conflict of this kind, a framing that sets each of them on equal footing, and implicitly analogies the political situation to a fist fight, a soccer match, or a domestic quarrel. So if, then, the only two intelligible political positions are "pro-Palestinian" or "pro-Israeli," the presumption is that one's position is determined by a sentiment that wants one side to win over the other.
The only initiation which I advocate and which I look for with all the ardor of my Soul, is that by which we are able to enter into the Heart of God within us, and there make an Indissoluble Marriage, which makes us the Friend and Spouse of the Repairer … there is no other way to arrive at this Holy Initiation than for us to delve more and more into the depth of our Soul and to not let go of the prize until we have succeeded in liberating its lively and vivifying origin.
It is self-evident that no number of men, by conspiring, and calling themselves a government, can acquire any rights whatever over other men, or other men's property, which they had not before, as individuals. And whenever any number of men, calling themselves a government, do anything to another man, or to his property, which they had no right to do as individuals, they thereby declare themselves trespassers, robbers, or murderers, according to the nature of their acts.
If the subjectivist view hold true, thinking cannot be of any help in determining the desirability of any goal in itself. The acceptability of ideals, the criteria for our actions and beliefs, the leading principles of ethics and politics, all our ultimate decisions are made to depend upon factors other than reason. They are supposed to be matters of choice and predilection, and it has become meaningless to speak of truth in making practical, moral or esthetic decisions.
First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.
As regards authority I so proceed. Boetius says in the second prologue to his Arithmetic, 'If an inquirer lacks the four parts of mathematics, he has very little ability to discover truth.' And again, 'Without this theory no one can have a correct insight into truth.' And he says also, 'I warn the man who spurns these paths of knowledge that he cannot philosophize correctly.' And Again, 'It is clear that whosoever passes these by, has lost the knowledge of all learning.'
Are you in earnest resolved never to barter your liberty for the lordly servitude of a court, but to live free, fearless, and independent? There seems to be one way to continue in that virtuous resolution; and perhaps but one. Never enter the place from whence so few have been able to return; never come within the circle of ambition; nor ever bring yourself into comparison with those masters of the earth who have already engrossed the attention of half mankind before you.
If the state cannot be entirely composed of good men, and yet each citizen is expected to do his own business well, and must therefore have virtue, still inasmuch as all the citizens cannot be alike, the virtue of the citizen and of the good man cannot coincide. All must have the virtue of the good citizen - thus, and thus only, can the state be perfect; but they will not have the virtue of a good man, unless we assume that in the good state all the citizens must be good.
The best taxes are such as are levied upon consumptions, especially those of luxury; because such taxes are least felt by the people. They seem, in some measure, voluntary; since a man may choose how far he will use the commodity: They naturally produce sobriety and frugality, if judiciously imposed: And being confounded with the natural price of the commodity, they are scarcely perceived by the consumers. Their only disadvantage is that they are expensive in the levying.
Imagine a person who comes in here tonight and argues 'no air exists' but continues to breathe air while he argues. Now intellectually, atheists continue to breathe - they continue to use reason and draw scientific conclusions [which assumes an orderly universe], to make moral judgments [which assumes absolute values] - but the atheistic view of things would in theory make such 'breathing' impossible. They are breathing God's air all the time they are arguing against him.
Revenge tries to solve the problem of vulnerability. If I strike back, I transfer vulnerability from myself to the other. And yet by striking back I produce a world in which my vulnerability to injury is increased by the likelihood of another strike. So it seems as if I'm getting rid of my vulnerability and instead locating it with the other, but actually I'm heightening the vulnerability of everyone and I'm heightening the possibility of violence that happens between us.
Reading a book should be a conversation between you and the author. Presumably he knows more about the subject than you do; if not, you probably should not be bothering with his book. But understanding is a two-way operation; the learner has to question himself and question the teacher, once he understands what the teacher is saying. Marking a book is literally an expression of your differences or your agreements with the author. It is the highest respect you can pay him.
[T]he individual in whom the will for the light is strong and clear finds his heart inextricably bound up with the struggle of the forces of light in his native place and time. Much as he may long for the opportunity of fuller self- expression in a happier world, he knows that for him self-expression is impossible save in the world in which his mind is rooted. The individual in whom the will for the light is weak soon persuades himself that his opportunity lies elsewhere.
Whenever any one informs us that he has found a man who knows all the arts, and all things else that anybody knows, and every single thing with a higher degree of accuracy than any other man - whoever tells us this, I think that we can only imagine him to be a simple creature who is likely to have been deceived by some wizard or actor whom he met, and whom he thought all-knowing, because he himself was unable to analyse the nature of knowledge and ignorance and imitation.
In a symbol there is concealment and yet revelation: here therefore, by silence and by speech acting together, comes a double significance. In the symbol proper, what we can call a symbol, there is ever, more or less distinctly and directly, some embodiment and revelation of the Infinite; the Infinite is made to blend itself with the Finite, to stand visible, and as it were, attainable there. By symbols, accordingly, is man guided and commanded, made happy, made wretched.
It is not the actual greatness of national wealth, but its continual increase, which occasions a rise in the wages of labour. It is not, accordingly, in the richest countries, but in the most thriving, or in those which are growing rich the fastest, that the wages of labour are highest. England is certainly, in the present times, a much richer country than any part of North America. The wages of labour, however, are much higher in North America than in any part of England.
In the scale of life there is a gradual decline in physical variability, as the organism has gathered into itself resources for meeting the exigencies of changing external conditions; and that while in the mindless and motionless plant these resources are at a minimum, their maximum is reached in the mind of man, which, at length, rises to a level with the total order and powers of nature, and in its scientific comprehension of nature is a summary, an epitome of the world.
To consider the matter aright, reason is nothing but a wonderful and unintelligible instinct in our souls, which carries us along a certain train of ideas, and endows them with particular qualities, according to their particular situations and relations. This instinct, 'tis true, arises from past observation and experience; but can anyone give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone should produce it?
Quite generally, the familiar, just because it is familiar, is not cognitively understood. The commonest way in which we deceive either ourselves or others about understanding is by assuming something as familiar, and accepting it on that account; with all its pros and cons, such knowing never gets anywhere, and it knows not why.... The analysis of an idea, as it used to be carried out, was, in fact, nothing else than ridding it of the form in which it had become familiar.
The parts of a machine work with a maximum of cooperativeness for a common result, but they do not form a community. If, however, they were all cognizant of the common end and all interested in it so that they regulated their specific activity in view of it, then they would form a community. But this would involve communication. Each would have to know what the other was about and would have to have some way of keeping the other informed as to his own purpose and progress.