Best 3829 quotes in «reason quotes» category

Having learnt from experiment and argument that a stone falls downwards, a man indubitably believes this, and always expects the law he has learnt to be fulfilled. But learning just as certainly that his will is subject to laws, he does not and cannot believe it. However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when, under the same conditions and with the same character, he approaches for the thousandth time the action that always ends in the same way, he feels as certainly convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of freedom) he cannot imagine life. He feels that, however impossible it may be, it is so, for without this conceptions of freedom not only would he be unable to understand life, but he would be unable to live for a single moment. He could not live, because all man's efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser degrees of freedom. A man having no freedom cannot be conceived of except as deprived of life. If the conception of freedom appears to reason a senseless contradiction, like the possibility of performing two actions at one and the same instant of time, or of an effect without a cause, that only proves that consciousness is not subject to reason.

He always maintained that we fear something because we recognize it as fearsome through rational inferences, and that only the reason had any power; the heart had none. While I ate well and drank well, he kept demonstrating to me the advantages of reason... In striving after the positive, the poor man had argued away all life's splendour, all the sunbeams, all the faith and all the flowers, leaving nothing but the cold, positive grave.

Hegel is well aware of the fact - personally experienced in his youth - that a "deviation" (Abweichung) in thought from what is "publicly recognized" can be the expression of a genuine, albeit unhappy, consciousness, one which is justifiably "severed" (entzweit) from actuality. In certain periods criticism is the only possible form of philosophy. Nothing can be said a priori about the time at which a situation arises in which a philosopher can only be true by dissenting. Ontological principles, a universal belief in providence or the conviction that reason is strong enough to be victorious do not answer the question of whether our current factual situation is in agreement with reason. Even if one believes or knows for certain that the universe and history as a whole are rational, one still does not know a priori the degree to which the present situation realizes what history as a whole (if this word means anything) and the entire actuality make actual.

[...] he had examined the world by the light of the intellect alone and had seen a totally different construction from that which the senses see by the light of reason.

He is not apprehended by reason, but by life.

Helen stared at him "How do you do that? How do you figure everything out so quickly?" "You may be all-powerful, but nothing beats plain old logic." He smiled at her

Here I, for instance, quite naturally want to live, in order to satisfy all my capacities for life, and not simply my capacity for reasoning, that is, not simply one twentieth of my capacity for life. What does reason know? Reason only knows what it has succeeded in learning (some things, perhaps, it will never learn; this is a poor comfort, but why not say so frankly?) and human nature acts as a whole, with everything that is in it, consciously or unconsciously, and, even it if goes wrong, it lives.

Here is your most profound "why": to display and prove GOD

Here then we are first to consider a book, presented to us by a barbarous and ignorant people, written in an age when they were still more barbarous, and in all probability long after the facts which it relates, corroborated by no concurring testimony, and resembling those fabulous accounts, which every nation gives of its origin.

...her very kindness was cruel because it was founded not on love but on reason...

Her only love was reason. And that has never been the same as wisdom.

He sank back into his black-and-white world, his immobile world of inanimate drawings that had been granted the secret of motion, his death-world with its hidden gift of life. But that life was a deeply ambiguous life, a conjurer's trick, a crafty illusion based on an accidental property of the retina, which retained an image for a fraction of a second after the image was no longer present. On this frail fact was erected the entire structure of the cinema, that colossal confidence game. The animated cartoon was a far more honest expression of the cinematic illusion than the so-called realistic film, because the cartoon reveled in its own illusory nature, exulted in the impossible--indeed it claimed the impossible as its own, exalted it as its own highest end, found in impossibility, in the negation of the actual, its profoundest reason for being. The animated cartoon was nothing but the poetry of the impossible--therein lay its exhilaration and its secret melancholy. For this willful violation of the actual, while it was an intoxicating release from the constriction of things, was at the same time nothing but a delusion, an attempt to outwit mortality. As such it was doomed to failure. And yet it was desperately important to smash through the constriction of the actual, to unhinge the universe and let the impossible stream in, because otherwise--well, otherwise the world was nothing but an editorial cartoon.

He that will not reason is a bigot; he that cannot reason is a fool; he that dares not reason is a slave.

...his mind moves in a perfect but narrow circle. A small circle is quite as infinite as a large circle; but, though it is quite as infinite, it is not so large.

How pleasant is the sound of even bad music and bad motives when we are setting out to march against an enemy!

How is it possible, you ask, for love to be greater than the person who does the loving? That’s because love defies the rules of reason. It is the only exception.

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

How sad when those who reason, reason wrong.

Human logic may be rationally adequate, but it is also existentially deficient. Faith declares that there is more than this - not contradicting, but transcending reason.

How, you will go on, how have they been able to convince rational beings that the thing most difficult to understand is the most vital to them? It is that mankind has been terrorized; it is that when one is afraid one ceases to reason; it is, above all, that we have been advised to mistrust reason and defy it; and that, when the brain is disturbed, one believes anything and examines nothing. Ignorance and fear, you will repeat to them, ignorance and fear - those are the twin bases of every religion.

Human reason reduced to its own resources is perfectly worthless, not only for creating but also for preserving any political or religious association, because it only produces disputes, and, to conduct himself well, man needs not problems but beliefs. His cradle should be surrounded by dogmas, and when his reason is awakened, it should find all his opinions ready-made, at least all those relating to his conduct. Nothing is so important to him as prejudices, Let us not take this word in a bad sense. It does not necessarily mean false ideas, but only, in the strict sense of the word, opinions adopted before any examination. Now these sorts of opinions are man’s greatest need, the true elements of his happiness, and the Palladium of empires. Without them, there can be neither worship, nor morality, nor government. There must be a state religion just as there is a state policy; or, rather, religious and political dogmas must be merged and mingled together to form a complete common or national reason strong enough to repress the aberrations of individual reason, which of its nature is the mortal enemy of any association whatever because it produces only divergent opinions. All known nations have been happy and powerful to the extent that they have more faithfully obeyed this national reason, which is nothing other than the annihilation of individual dogmas and the absolute and general reign of national dogmas, that is to say, of useful prejudices. Let each man call upon his individual reason in the matter of religion, and immediately you will see the birth of an anarchy of belief or the annihilation of religious sovereignty. Likewise, if each man makes himself judge of the principles of government, you will at once see the birth of civil anarchy or the annihilation of political sovereignty. Government is a true religion: it has its dogmas, its mysteries, and its ministers. To annihilate it or submit it to the discussion of each individual is the same thing; it lives only through national reason, that is to say through political faith, which is a creed. Man’s first need is that his nascent reason be curbed under this double yoke, that it be abased and lose itself in the national reason, so that it changes its individual existence into another common existence, just as a river that flows into the ocean always continues to exist in the mass of water, but without a name and without a distinct reality.

Human life is a series of mistakes justified by reason; there is no escape from it since the reason is the first mistake born out of a process subsequently understood as the very life by the very reason!

I accept the fact that there is always a way out in every situation we find ourselves but, until we begin to ponder, panacea will be very scarce

Hvis jeg troer uden Beviis, kand jeg henfalde saavel til en falsk, som til en sand Troe: Og hvis jeg antager en Lærdom, som strider imod Sandserne, siger jeg, at Fornuften, som er GUds store Gave, er mig til ingen Nytte.

I am constantly mystified by what John ends up remembering… I just don’t understand why he’s able to hang on to information like that, while so many other more important memories evaporate. Then again, I suppose so much of what stays with us is often insignificant. The memories we take to the ends of our lives have no real rhyme or reason, especially when you think of the endless things that you do over the course of a day, a week, a month, a year, a lifetime. All the cups of coffee, hand-washings, changes of clothes, lunches, goings to the bathroom, headaches, naps, walks to school, trips to the grocery store, conversations about the weather—all the things so unimportant they should be immediately forgotten. Yet they aren’t. I often think of the Chinese red bathrobe I had when I was twenty-seven years old; the sound of our first cat Charlie’s feet on the linoleum of our old house; the hot rarefied air around aluminum pot the moment before the kernels of popcorn burst open. I think of these things as often as I think about getting married or giving birth or the end of the Second World War. What is truly amazing is that before you know it, sixty years go by and you can remember maybe eight or nine important events, along with a thousand meaningless ones. How can that be? You want to think there’s a pattern to it all because it makes you feel better, gives you some sense of a reason why we’re here, but there really isn’t any. People look for God in these patterns, these reasons, but only because they don’t know where else to look. Things happen to us: some of it important, most of it not, and a little of it stays with us till the end. What stays after that? I’ll be damned if I know. (pp.174-175)

I am a complicated person with a simple life and I am the reason for everything that ever happened to me.

I am a cuddly atheist... I am against creationism being taught in schools because there is empirical evidence that it is a silly notion... I am passionately concerned about the rise in pseudo-science; in beliefs in alternative medicine; in creationism. The idea that somehow it is based on logic, on rational arguments, but it's not. It doesn't stand up to empirical evidence. In the same way in medicine, alternative medicines like homeopathy or new age therapies – reiki healing – a lot of people buy into it and it grates against my rationalist view of the world. There is no evidence for it. It is deceitful. It is insidious. I feel passionately about living in a society with a rationalist view of the world. I will be vocal on issues where religion impacts on people's lives in a way that I don't agree with – if, for instance, in faith schools some of the teaching of religion suggests the children might have homophobic views or views that are intolerant towards other belief systems... I am totally against, for example, bishops in the House of Lords. Why should someone of a particular religious faith have some preferential treatment over anyone else? This notion that the Church of England is the official religion of the country is utterly outmoded now.

I am Falling in love again with autumn, The smell of warm cider, The orange color leaves, Pumpkins everywhere and the crisp breeze, People walking or riding their bikes, Folks jogging or going on hikes, I love autumn for many reasons and I'm pleased to admit- this is my favorite season

I am more touched, still, that you are trying to understand - through rational thought - that which cannot be understood at all. The divine, as Boehme said, is unground, unfathomable, something outside the world as we experience it. But this is a difference of our minds, dearest one. I wish to arrive on wings, while you advance steadily on foot, magnifying glass in hand. I am a smattering wanderer, seeking God within the outer contours, searching for a new way of knowing. You stand upon the ground, and consider the evidence inch by inch. Your way is more rational and more methodical, but I cannot change my way.

I am the inferior of any man whose rights I trample under foot. Men are not superior by reason of the accidents of race or color. They are superior who have the best heart — the best brain.

I am trying to use reason and intelligence," said the strange new mongoose. "Reason is six-sevenths of treason," said one of his neighbors. "Intelligence is what the enemy uses," said another.

I can’t tell you what’s in all of God’s plans, but I do know part of them. He empowers you with reason and will. Those are your strengths. That’s what gives you the chance to be great in his sight. He gave you a mind and codes to live by so you could be in charge of your own actions.

I assure you, my good Lestrade, that I have an excellent reason for everything that I do.

I believe that before all else I am a reasonable human being, just as you are--or, at all events, that I must try and become one.

I believe that we are henceforth incapable of returning to an order of moral life which would take the form of a simple submission to commandments or to an alien or supreme will, even if this will were represented as divine. We must accept as a positive good the critique of ethics and religion that has been undertaken by the school of suspicion. From it we have learned to understand that the commandment that gives death, not life, is a product and projection of our own weakness.

I believe that is the major reason why I've gotten as far as I have this quickly

I did wonder if I'd have cause to rue my action. Now I believe it can safely be filed under Necessary Regrets.

Ideals make reason inaccessible.

I do not judge the individual based on their belief. If I were to, then I would, undoubtedly, be no better than the (religious) system that I frown upon.

I do not think anyone can read the letters which passed between Clarke and [Anthony] Collins without admitting that Collins, who writes with wonderful Power and closeness of reasoning, has by far the best of the argument, so far as the possible materiality of the soul goes; and that in this battle the Goliath of Freethinking overcame the champion of what was considered orthodoxy.

I don't think I'm being harassed by little green stalkers. I don't know what's really going on, but I'd rather try to eliminate all rational excuses before blaming intergalactic monkeys from the fourth dimension who are somehow interested in this really boring town.

I don't understand how can people hold faith and reasoning in the same head. To my understanding, faith, like love, is blind.

If a memoir needs a reason, mine is simply that wonderful things become even more wonderful for me if I can share them and dreadful things more bearable.

I feel a strange connection to something infinite. In the depths of my heart, somewhere reason cannot reach, I keep wondering: why does it seem like there is something beyond time and space, waiting for me to discover it, to experience it? As if it needs me to.

if every one is left to judge of his own religion, there is no such thing as a religion that is wrong; but if they are to judge of each other’s religion, there is no such thing as a religion that is right; and therefore all the world is right, or all the world is wrong.

If I don't see the reason of someone being my friend, chances are, we are just floating and I need a ship to set sail.

If it is not tempered by compassion, and empathy, reason can lead men and women into a moral void. (95)

If it be true that there can be no metaphysics transcending human reason, it is no less true that there can be no empirical knowledge that is not already caught and limited by the a priori structure of cognition.

If Jarod Kintz was a cat, he'd stalk people silently and deadly. Right now, all he does is bark at them for no good reason, like all the good people do.

If logic and reason, the hard, cold products of the mind, can be relied upon to deliver justice or produce the truth, how is it that these brain-heavy judges rarely agree? Five-to-four decisions are the rule, not the exception. Nearly half of the court must be unjust and wrong nearly half of the time. Each decision, whether the majority or minority, exudes logic and reason like the obfuscating ink from a jellyfish, and in language as opaque. The minority could have as easily become the decision of the court. At once we realize that logic, no matter how pretty and neat, that reason, no matter how seemingly profound and deep, does not necessarily produce truth, much less justice. Logic and reason often become but tools used by those in power to deliver their load of injustice to the people. And ultimate truth, if, indeed, it exists, is rarely recognizable in the endless rows of long words that crowd page after page of most judicial regurgitations.