Quotes of All Topics . Occasions . Authors
The problem, often not discovered until late in life, is that when you look for things like love, meaning, motivation, it implies they are sitting behind a tree or under a rock. The most successful people recognize, that in life they create their own love, they manufacture their own meaning, they generate their own motivation. For me, I am driven by two main philosophies, know more today about the world than I knew yesterday. And along the way, lessen the suffering of others. You'd be surprised how far that gets you.
The task of the political philosopher can only be to influence public opinion, not to organize people for action. He will do so effectively only if he is not concerned with what is now politically possible but consistently defends the "general principles which are always the same." In this sense I doubt whether there can be such a thing as a conservative political philosophy. Conservatism may often be a useful practical maxim, but it does not give us any guiding principles which can influence long-range developments.
Common sense is not something rigid and stationary, but is in continuous transformation, becoming enriched with scientific notions and philosophical opinions that have entered into common circulation. 'Common sense' is the folklore of philosophy and always stands midway between folklore proper (folklore as it is normally understood) and the philosophy, science, and economics of the scientists. Common sense creates the folklore of the future, a relatively rigidified phase of popular knowledge in a given time and place.
The question of good and evil will always be one of philosophy's most intriguing problems, up there with the problem of existence itself...If evil means to be self motivated, to be the center of one's own universe, to live on one's own terms, then every artist, every thinker, every original mind, is evil. Because we dare to look through our own eyes rather than mouth cliches lent us from the so-called Fathers. To dare to see is to steal fire from the Gods. This is mankind's destiny, the engine with fuels us as a race.
I can't convince myself that it does much good to try to challenge the everyday political delusions and dementias of Americans at large. Their contained and confined mentalities by far prefer the petty and parochial prisons of the kind of sense they have been trained and rewarded for making out of their lives (and are punished for deviating from them). What it costs them ultimately to be such slaves and infants and ideological zombies is a thought too monstrous and rending and spiky for them even to want to glance at.
We have come from God, and inevitably the myths woven by us, though they contain error, will also reflect a splintered fragment of the true light, the eternal truth that is with God. Indeed only by myth-making, only by becoming 'sub-creator' and inventing stories, can Man aspire to the state of perfection that he knew before the Fall. Our myths may be misguided, but they steer however shakily towards the true harbour, while materialistic 'progress' leads only to a yawning abyss and the Iron Crown of the power of evil.
The study of social progress is to-day not less needed in literature than is the analysis of the human heart. We live in an age of universal investigation, and of exploration of the sources of all movements. France, for example, loves at the same time history and the drama, because the one explores the vast destinies of humanity, and the other the individual lot of man. These embrace the whole of life. But it is the province of religion, of philosophy, of pure poetry only, to go beyond life, beyond time, into eternity.
Every physical fact, every expression of nature, every feature of the earth, the work of any and all of those agents which make the face of the world what it is, and as we see it, is interesting and instructive. Until we get hold of a group of physical facts, we do not know what practical bearings they may have, though right-minded men know that they contain many precious jewels, which science, or the expert hand of philosophy will not fail top bring out, polished, and bright, and beautifully adapted to man's purposes.
A farm includes the passion of the farmer's heart, the interest of the farm's customers, the biological activity in the soil, the pleasantness of the air about the farm -- it's everything touching, emanating from, and supplying that piece of landscape. A farm is virtually a living organism. The tragedy of our time is that cultural philosophies and market realities are squeezing life's vitality out of most farms. And that is why the average farmer is now 60 years old. Serfdom just doesn't attract the best and brightest.
A meme (rhymes with dream) is a unit of information (a catchphrase, a concept, a tune, a notion of fashion, philosophy or politics) that leaps from brain to brain. Memes compete with one another for replication, and are passed down through a population much the same way genes pass through a species. Potent memes can change minds, alter behavior, catalyze collective mindshifts and transform cultures. Which is why meme warfare has become the geopolitical battle of our information age. Whoever has the memes has the power.
The gist of the matter is this: Every impression that comes in from without, be it a sentence which we hear, an object of vision, or an effluvium which assails our nose, no sooner enters our consciousness than it is drafted off in some determinate direction or other, making connection with the other materials already there, and finally producing what we call our reaction. The particular connections it strikes into are determined by our past experiences and the 'associations' of the present sort of impression with them.
A belief, however necessary it may be for the preservation of a species, has nothing to do with truth. The falseness of a judgment is not for us necessarily an objection to a judgment. The question is to what extent it is life-promoting, life-preserving, species preserving, perhaps even species cultivating. To recognize untruth as a condition of life--that certainly means resisting accustomed value feelings in a dangerous way; and a philosophy that risks this would by that token alone place itself beyond good and evil.
The conclusions seem inescapable that in certain circles a tendency has arisen to fear people who fear government. Government, as the Father of Our Country put it so well, is a dangerous servant and a fearful master. People who understand history, especially the history of government, do well to fear it. For a people to express openly their fear of those of us who are afraid of tyranny is alarming. Fear of the state is in no sense subversive. It is, to the contrary, the healthiest political philosophy for a free people.
I never said a word against eminent men of science. What I complain of is a vague popular philosophy which supposes itself to be scientific when it is really nothing but a sort of new religion and an uncommonly nasty one. When people talked about the fall of man, they knew they were talking about a mystery, a thing they didn't understand. Now they talk about the survival of the fittest: they think they do understand it, whereas they have not merely no notion, they have an elaborately false notion of what the words mean.
Our design, not respecting arts, but philosophy, and our subject, not manual, but natural powers, we consider chiefly those things which relate to gravity, levity, elastic force, the resistance of fluids, and the like forces, whether attractive or impulsive; and therefore we offer this work as mathematical principles of philosophy; for all the difficulty of philosophy seems to consist in this from the phenomena of motions to investigate the forces of nature, and then from these forces to demonstrate the other phenomena.
UNIX has a philosophy, it has 25 years of history behind it, and most importantly, it has a clean core. It strives for something - some kind of beauty. And that's really what struck me as a programmer. Operating systems that normal home users are used to, such as DOS and Windows, didn't have any way of life. Nobody tried to design Windows - it just grew in random directions without any kind of thought behind it. [...] I don't think Microsoft is evil in itself; I just think that they make really crappy operating systems.
Misfortune occurs or can occur to anyone, of any sort of character. The eudaimonic has more resources to avoid it (being in autonomous control of his appetites and assumptions) and more resources to deal with it if it occurs (being better able to put it in perspective and maintain his own evenness of self-mastery). Tragedy as a dramatic form is meant to foster the ethos of sophrosyne or moderation, "nothing to excess"; it nurtures a sense of distance from the dominant illusions and delusions that may infect even aristoi.
But for the Jews this moral-spiritual issue raises the same societal problem it does for the Greeks: how can a man have the "right" to make himself spiritually or rationally destitute or retarded when this corrupts the whole quality of the culture that we all together need and depend on? If anyone wants a cloistered and closed-minded life, an anti-aristic life, let him either go off and live among the wolves-or else join the community of like-minded idiots that (alas) compose and define the basic terms of modern society.
Over the centuries, we've moved on from Scripture to accumulate precepts of ethical, legal and moral philosophy. We've evolved a liberal consensus of what we regard as underpinnings of decent society, such as the idea that we don't approve of slavery or discrimination on the grounds of race or sex, that we respect free speech and the rights of the individual. All of these things that have become second nature to our morals today owe very little to religion, and mostly have been won in opposition to the teeth of religion.
In the history of humanity there are no civilizations or cultures which fail to manifest, in one or a thousand ways, this need for an absolute that is called heaven, freedom, a miracle, a lost paradise to be regained, peace, the going beyond History... There is no religion in which everyday life is not considered a prison; there is no philosophy or ideology that does not think that we live in alienation.... Humanity has always had a nostalgia for the freedom that is only beauty, that is only real; life, plenitude, light.
From what deep springs of character our personal philosophies issue, we cannot be sure. In philosophers themselves we seem always able to notice some deep internal correspondence between the man and his philosophy. Are our philosophies, then, merely the inevitable outcome of the body of fate and personal circumstance that is thrust upon each of us? Or are these beliefs the means by which we freely create ourselves as the persons we become? Here, at the very outset, the question of freedom already hovers in the background.
God cannot suffer - at least not as we do. It has some roots in Greek philosophy: if God is a perfect being, suffering would reduce that perfection, so God cannot suffer. More thoughtful theologians take the phrase in the sense of one of the confessions of faith that talks of God as being "without parts or passions" - he is not physical as we are, and not subject to "passions" in the sense of uncontrollable emotions that can take charge of us at times. God is not "emotional," if that word is used as some kind of weakness.
You are to consider that a certain melancholy and often a certain irascibility accompany advancing age: indeed it might be said that advancing age equals ill-temper. On reaching the middle years a man perceives that he is no longer able to do certain things, that what looks he may have had are deserting him, that he has a ponderous great belly, and that however much he may yet burn he is no longer attractive to women; and he rebels. Fortitude, resignation and philosophy are of more value than any pills, red, white or blue.
Is it not evident, in these last hundred years (when the Study of Philosophy has been the business of all the Virtuosi in Christendome) that almost a new Nature has been revealed to us? that more errours of the School have been detected, more useful Experiments in Philosophy have been made, more Noble Secrets in Opticks, Medicine, Anatomy, Astronomy, discover'd, than in all those credulous and doting Ages from Aristotle to us? So true it is that nothing spreads more fast than Science, when rightly and generally cultivated.
I perceived that I was on a little round grain of rock and metal, filmed with water and with air, whirling in sunlight and darkness. And on the skin of that little grain all the swarms of men, generation by generation, had lived in labour and blindness, with intermittent joy and intermittent lucidity of spirit. And all their history, with its folk-wanderings, its empires, its philosophies, its proud sciences, its social revolutions, its increasing hunger for community, was but a flicker in one day of the lives of the stars.
In contemporary society secular humanism has been singled out by critics and proponents alike as a position sharply distinguishable from any religious formulation. Religious fundamentalists in the United States have waged a campaign against secular humanism, claiming that it is a rival "religion" and seeking to root it out from American public life. Secular humanism is avowedly non-religious. It is a eupraxsophy (good practical wisdom), which draws its basic principles and ethical values from science, ethics, and philosophy.
Language is virtually always pathological; hence the solution is to move as fast and far as possible from language to experience, from linguistic to experimental or psychological philosophy. In order to know that we are not in the linguistic maze, we need to determine, according to Berkeley, whether the things we are talking about exist; hence we need to look for the relevant perceptions. For him, this usually means retiring into himself and trying to imagine whether x exists, having formed the best definition possible of x.
We the undersigned, intend to establish an instruction and training institution which differs from the common elementary schools principally in that it will embrace, outside of (in addition to) the general and elementary curriculum, all branches of the classical high school, which are necessary for a true Christian and scientific education, such as: Religion, the Latin, Greek, Hebrew, German, French and English languages; History, Geography, Mathematics, Physics, natural history, Introduction to Philosophy, Music, and Drawing.
I think my philosophy on music is sort of like the difference between religion and spirituality or religion and faith. There's a lot of bullshit in the music industry. It's really tough to get a leg up and navigate around your gender and stereotypes. You feel hopeless, [but] all of that disappears the minute that I start writing a song. Then I record something and have that magical feeling. You have to have the negative and the positive. Trying to own that and go to that place in yourself creatively is the most important thing.
What is remarkable about the Greeks - even pre-philosophically - is that despite the salience of religious rituals in their lives, when it came to the question of what it is that makes an individual human life worth living they didn't look to the immortals but rather approached the question in mortal terms. Their approaching the question of human mattering in human terms is the singularity that creates the conditions for philosophy in ancient Greece, most especially as these conditions were realized in the city-state of Athens.
There is a saying that no man has tasted the full flavour of life until he has known poverty, love and war. The justness of this reflection commends it to the lover of condensed philosophy. The three conditions embrace about all there is in life worth knowing. A surface thinker might deem that wealth should be added to the list. Not so. When a poor man finds a long-hidden quarter-dollar that has slipped through a rip into his vest lining, he sounds the pleasure of life with a deeper plummet than any millionaire can hope to cast.
It requires something more than personal experience to gain a philosophy or point of view from any specific event. It is the quality of our response to the event and our capacity to enter into the lives of others that help us to make their lives and experiences our own. In my own case my convictions have derived and developed from events in the lives of others as well as from my own experience. What I have seen meted out to others by authority and repression, economic and political, transcends anything I myself may have endured.
Any man who stands for progress has to criticize, disbelieve and challenge every item of the old faith. Item by item he has to reason out every nook and corner of the prevailing faith. If after considerable reasoning one is led to believe in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken, wrong, misled and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life. But mere faith and blind faith is dangerous: it dulls the brain, and makes a man reactionary.
We are under the stifling regulation and taxes of a predominantly left-wing type of thinking and philosophy. The eight years of Barack Obama have shrouded this country in punitive regulations. We haven't had economic growth higher than one and a half percent for the last eight or nine years, and that was done on purpose. There have been robust times in the past, and there are a lot of people right now that are doing well and are growing. But generally it ought to be much better in the past. There needs to be an economic revival.
Sir Hiram Maxim is a genuine and typical example of the man of science, romantic, excitable, full of real but somewhat obvious poetry, a little hazy in logic and philosophy, but full of hearty enthusiasm and an honorable simplicity. He is, as he expresses it, "an old and trained engineer," and is like all of the old and trained engineers I have happened to come across, a man who indemnifies himself for the superhuman or inhuman concentration required for physical science by a vague and dangerous romanticism about everything else.
Man's quest for knowledge is an expanding series whose limit is infinity, but philosophy seeks to attain that limit at one blow, by a short circuit providing the certainty of complete and inalterable truth. Science meanwhile advances at its gradual pace, often slowing to a crawl, and for periods it even walks in place, but eventually it reaches the various ultimate trenches dug by philosophical thought, and, quite heedless of the fact that it is not supposed to be able to cross those final barriers to the intellect, goes right on.
In philosophy, when we make use of false principles, we depart the farther from the knowledge of truth and wisdom exactly in proportion to the care with which we cultivate them, and apply ourselves to the deduction of diverse consequences from them, thinking that we are philosophizing well, while we are only departing the farther from the truth; from which it must be inferred that they who have learned the least of all that has been hitherto distinguished by the name of philosophy are the most fitted for the apprehension of truth.
(The terms douloi, banausoi and aristoi) are in a way more precise, but what is more vital and valuable, they are more comprehensive: they project a concept of psychic order that embraces entire fields that we have no other way of seeing all together as the working of a single principle. If we think of the human domain as the collaboration and the conflict of these three diverse character-types, we can understand the weave and the stress and polemics of their very different basal teleologies or ultimate governing purposes of life.
Philosophy had instructed Julian to compare the advantages of action and retirement; but the elevation of his birth and the accidents of his life never allowed him the freedom of choice. He might perhaps sincerely have preferred the groves of the Academy and the society of Athens; but he was constrained, at first by the will, and afterwards by the injustice of Constantius, to expose his person and fame to the dangers of Imperial greatness; and to make himself accountable to the world and to posterity for the happiness of millions.
Even those who identify themselves as libertarians follow an overtly anti-rationalist philosophy, as even a brief acquaintance with the work of Friedrich Hayek should make clear. The argument against reason in this literature is straightforward: it is impossible for any individual to acquire enough reliable information to make a rational decision, any actions founded on rational thought will therefore be delusional, any attempts at reason should therefore regarded as dangerous, and all action should instead be guided by tradition.
The vision I see is not only a movement of direct democracy, of self- and co-determination and non-violence, but a movement in which politics means the power to love and the power to feel united on the spaceship Earth... In a world struggling in violence and dishonesty, the further development of non-violence - not only as a philosophy but as a way of life, as a force on the streets, in the market squares, outside the missile bases, inside the chemical plants and inside the war industry - becomes one of the most urgent priorities.
The registering of doubts hath two excellent uses: the one, that it saveth philosophy from errors and falsehoods; when that which is not fully appearing is not collected into assertion, whereby error might draw error, but reserved in doubt: the other, that the entry of doubts are as so many suckers or sponges to draw use of knowledge; insomuch as that which, if doubts had not preceded, a man should never have advised, but passed it over without note, by the suggestion and solicitation of doubts, is made to be attended and applied.
Every time I'm in the studio, I always think of my professor in undergrad. He was like, "There are so many artists in the world. If you're going to be an artist, make sure you have something to say. Don't just be an artist and put out bullshit. Have something to say." I guess that would be my philosophy and something I think about all the time. Every day when I'm in the studio I hear him and I see him. I remember him saying it in class. So that's something that I always want to make sure I have: I'm saying something with the work.
Every intellectual has a very special responsibility. He has the privilege and the opportunity of studying. In return, he owes it to his fellow men (or 'to society') to represent the results of his study as simply, clearly and modestly as he can. The worst thing that intellectuals can do - the cardinal sin - is to try to set themselves up as great prophets vis-à-vis their fellow men and to impress them with puzzling philosophies. Anyone who cannot speak simply and clearly should say nothing and continue to work until he can do so.
It is an odd fact of evolution that we are the only species on Earth capable of creating science and philosophy. There easily could have been another species with some scientific talent, say that of the average human ten-year-old, but not as much as adult humans have; or one that is better than us at physics but worse at biology; or one that is better than us at everything. If there were such creatures all around us, I think we would be more willing to concede that human scientific intelligence might be limited in certain respects.
…You see, my dear friend, I am made up of contradictions, and I have reached a very mature age without resting upon anything positive, without having calmed my restless spirit either by religion or philosophy. Undoubtedly I should have gone mad but for music. Music is indeed the most beautiful of all Heaven's gifts to humanity wandering in the darkness. Alone it calms, enlightens, and stills our souls. It is not the straw to which the drowning man clings; but a true friend, refuge, and comforter, for whose sake life is worth living
Logical investigations can obviously be a useful tool for philosophy. They must, however, be informed by a sensitivity to the philosophical significance of the formalism and by a generous admixture of common sense, as well as a thorough understanding both of the basic concepts and of the technical details of the formal material used. It should not be supposed that the formalism can grind out philosophical results in a manner beyond the capacity of ordinary philosophical reasoning. There is no mathematical substitute for philosophy.
Our faith in democracy, personal freedoms and human 'rights', and the other comforting prescriptions of the humanist liberal credo stem from the supremacy of maritime over territorial power. Pragmatists may deplore this as crude determinism, as another vain attempt to construct a general theory of history. They should reflect on the sort of political philosophy and structures we might now adhere to had the Habsburgs, Bourbons, Bonaparte, Hitler, Stalin or his heirs prevailed in the titanic world struggles of the past four centuries.
The arts and sciences, in general, during the three or four last centuries, have had a regular course of progressive improvement. The inventions in mechanic arts, the discoveries in natural philosophy, navigation and commerce, and the advancement of civilization and humanity, have occasioned changes in the condition of the world and the human character which would have astonished the most refined nations of antiquity. A continuation of similar exertions is everyday rendering Europe more and more like one community, or single family.
I have a friend who's an artist, and he sometimes takes a view which I don't agree with. He'll hold up a flower and say, "Look how beautiful it is," and I'll agree. But then he'll say, "I, as an artist, can see how beautiful a flower is. But you, as a scientist, take it all apart and it becomes dull." I think he's kind of nutty. [...] There are all kinds of interesting questions that come from a knowledge of science, which only adds to the excitement and mystery and awe of a flower. It only adds. I don't understand how it subtracts.