Best 15727 quotes in «philosophy quotes» category

It is a thoughtless and immodest presumption to learn anything about art from philosophy. Some do begin as if they hoped to learnsomething new here, since philosophy cannot and should not do anything further than develop the given art experiences and the existing art concepts into a science, improve the views of art, and promote them with the help of a thoroughly scholarly art history, and produce that logical mood about these subjects too which unites absolute liberalism with absolute rigor.

It is certain that the easy and obvious philosophy will always, with the generality of mankind, have preference above the accurate.

It is easier taking the beaten path than making our way over bogs and precipices. The great difficulty in philosophy is to come to every question with a mind fresh and unshackled by former theories, though strengthened by exercise and information.

It is difficult to connect general principles with such thoroughly concrete things as children.

It is enough for me to hear someone talk sincerely about ideals, about the future, about philosophy, to hear him say “we" with a certain inflection of assurance, to hear him invoke "others" and regard himself as their interpreter - for me to consider him my enemy.

It is expedient that there should be gods, and, since it is expedient, let us believe that gods exist.

It is, from another angle, an attack on requiring proof in philosophy. And it's also the case, I guess, that my temperament is to like interesting, new, bold ideas, and to try and generate them.

It is function of government to invent philosophies to explain the demands of its own convenience.

It is impossible that the intention of the entrepreneur who has borrowed in order to increase investment can become effective (except in substitution for investment by other entrepreneurs which would have occurred otherwise) at a faster rate than the public decide to increase their savings

It is impossible to talk of respect for students for the dignity that is in the process of coming to be, for the identities that are in the process of construction, without taking into consideration the conditions in which they are living and the importance of the knowledge derived from life experience, which they bring with them to school. I can in no way underestimate such knowledge. Or what is worse, ridicule it.

It is incumbent upon philosophy ... to provide a refuge for freedom. Not that there is any hope that it could break the political tendencies that are throttling freedom throughout the world both from within and without and whose violence permeates the very fabric of philosophical argumentation.

It is impossible to understand history, international politics, the world economy, religions, philosophy, or ‘patterns of culture’ without taking geography into account.

It is man's intrinsic and irreducible self-responsibility to humanize himself, to exercise his entire range of rational and moral resources to raise his mode of being and seeing and acting above not just that of animals, but also above that of the majority of subhuman (never to be self-realized) humans who will never draw themselves into a self-punishing position of focal self-diagnosis and self-accountability.

It is known to all persons who are conversant in experimental philosophy, that there are many little attentions and precautions necessary to be observed in the conducting of experiments, which cannot well be described in words, but which it is needless to describe, since practice will necessarily suggest them; though, like all other arts in which the hands and fingers are made use of, it is only much practice that can enable a person to go through complex experiments, of this or any kind, with ease and readiness.

It is love, and not German philosophy, that is the true explanation of the world, whatever may be the explanation of the next.

It is legitimate to have one's own point of view and political philosophy. But there are people who make anger, rather than a deeply held belief, the basis of their actions. They do not seem to mind harming society as a whole in the pursuit of their immediate objective. No society can survive if it yields to the demands of frenzy, whether of the few or the many.

It is like most other ancient books - a mingling of falsehood and truth, of philosophy and folly - all written by men, and most of the men only partially civilized. Some of its laws are good - some infinitely barbarous. None of the miracles related were performed. . . . Take out the absurdities, the miracles, all that pertains to the supernatural - all the cruel and barbaric laws - and to the remainder I have no objection. Neither would I have for it any great admiration.

It is my hope that as the Negro plunges deeper into the quest for freedom and justice he will plunge even deeper into the philosophy of non-violence. The Negro all over the South must come to the point that he can say to his white brother: "We will match your capacity to inflict suffering with our capacity to endure suffering. We will meet your physical force with soul force. We will not hate you, but we will not obey your evil laws. We will soon wear you down by pure capacity to suffer".

It is my hope that as the Negro plunges deeper into the quest for freedom and justice he will plunge even deeper into the philosophy of non-violence.

It is no easy task to be good.

It is not a profession to be a pianist and musician. It is a philosophy, a conception of life that cannot be based on good intentions or natural talent. First and foremost there must be a spirit of sacrifice.

It is not clear to anyone, least of all the practitioners, how science and technology in their headlong course do or should influence ethics and law, education and government, art and social philosophy, religion and the life of the affections. Yet science is an all-pervasive energy, for it is at once a mode of thought, a source of strong emotion, and a faith as fanatical as any in history.

It is not easy to make our lives respectable by any course of activity. We must repeatedly withdraw into our shells of thought, like the tortoise, somewhat helplessly; yet there is more than philosophy in that.

It is not reason that gives us our moral orientation, it is sensitivity.

It is not probable that the reader will be satisfied with any of these solutions, and contemporary philosophers, even rationalistically minded ones, have on the whole agreed that no one has intelligibly banished the mystery of fact.

It is not up to me whether I win or lose. Ultimately, this might not be my day. And it is that philosophy towards sports, something that I really truly live by. I am emotional. I want to win. I am hungry. I am a competitor. I have that fire. But deep down, I truly enjoy the art of competing so much more than the result.

It is not therefore the business of philosophy, in our present situation in the universe, to attempt to take in at once, in one view, the whole scheme of nature; but to extend, with great care and circumspection, our knowledge, by just steps, from sensible things, as far as our observations or reasonings from them will carry us, in our enquiries concerning either the greater motions and operations of nature, or her more subtile and hidden works. In this way Sir Isaac Newton proceeded in his discoveries.

It is not the truth of Marxism that explains the willingness of intellectuals to believe it, but the power that it confers on intellectuals, in their attempts to control the world. And since, as Swift says, it is futile to reason someone out of a thing that he was not reasoned into, we can conclude that Marxism owes its remarkable power to survive every criticism to the fact that it is not a truth-directed but a power-directed system of thought.

It is one of the chief skills of the philosopher not to occupy himself with questions which do not concern him.

It is of note that for a long time moral nihilism was a kind of unquestioned default position in analytic moral philosophy.

It is often sadly remarked that the bad economists present their errors to the public better than the good economists present their truths. It is often complained that demagogues can be more plausible in putting forward economic nonsense from the platform than the honest men who try to show what is wrong with it.

It is one of the consolations of philosophy that the benefit of showing how to dispense with a concept does not hinge on dispensing with it.

It is one thing to teach a dynamic Oriental philosophy and religious code; it is quite another to put such a discipline to the test by successfully living it in the face of ridicule.

It is our philosophical set of the sail that determines the course of our lives. To change our current Direction, we have to change our philosophy, not our circumstances.

It is perhaps the most characteristic feature of the intellectual that he judges new ideas not by their specific merits but by the readiness with which they fit into his general conceptions, into the picture of the world which he regards as modern or advanced.

It is puzzling to me that otherwise sensitive people develop a real docility about the obvious necessity of eating, at least once a day, in order to stay alive. Often they lose their primal enjoyment of flavors and odors and textures to the point of complete unawareness. And if ever they question this progressive numbing-off, they shrug helplessly in the face of mediocrity everywhere. Bit by bit, hour by hour, they say, we are being forced to accept the not-so-good as the best, since there is little that is even good to compare it with.

It is possible to be a master in false philosophy, easier, in fact, than to be a master in the truth, because a false philosophy can be made as simple and consistent as one pleases.

It is the courage to make a clean breast of it in the face of every question that makes the philosopher. He must be like Sophocles' Oedipus, who, seeking enlightenment concerning his terrible fate, pursues his indefatigable inquiry even though he divines that appalling horror awaits him in the answer. But most of us carry with us the Jocasta in our hearts, who begs Oedipus, for God's sake, not to inquire further.

It is really rather foolish to so often feel we have to say something brilliant and enlightening to someone who is suffering. Job makes it clear that simple companionship is what suffering people often crave - not a course in philosophy.

It is the duty of all who make philosophy the entertainment of their lives, to turn their thoughts to practical schemes for the good of society, and not pass away their time in fruitless searches, which tend rather to the ostentation of knowledge than the service of life.

It is the mark of a superior person that, left to themselves they are able endlessly to amuse, interest and entertain themselves out of their personal stock of meditations, ideas, criticisms, memories, philosophy, humor and what not.

It is, then, by those shadows of the hoary Past and their fantastic silhouettes on the external screen of every religion and philosophy, that we can, by checking them as we go along, and comparing them, trace out finally the body that produced them.

It is true, that a little philosophy inclineth man’s mind to atheism; but depth in philosophy bringeth men’s minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity.

It is this ideal of progress through cumulative effort rather than through genius—progress by organised effort, progress which does not wait for some brilliant stroke, some lucky discovery, or the advent of some superman, has been the chief gift of science to social philosophy.

It is through an "intimate cessation of all intellectual operations" that the mind is laid bare. If nor, discourse maintains it in its little complacency. ... The difference between inner experience and philosophy resides principally in this: that in experience, ... what counts is no longer the statement of wind, but the wind.

It is therefore wish'd that all commerce were as free between all the nations of the world as it is between the several counties of England.

It is true that even across the Himalayan barrier India has sent to the west, such gifts as grammar and logic, philosophy and fables, hypnotism and chess, and above all numerals and the decimal system.

It is triple ultra forbidden to respond to criticism with violence. There are a very few injunctions in the human art of rationality that have no ifs, ands, buts, or escape clauses. This is one of them. Bad argument gets counterargument. Does not get bullet. Never. Never ever never for ever.

It is vain philosophy that supposes more causes than are exactly adequate to explain the phenomena of things.

It is undesirable to believe a proposition when there is no ground whatever for supposing it true