Philosophers do not claim that God does not know particulars; they rather claim that He does not know them the way humans do. God knows particulars as their Creator whereas humans know them as a privileged creations of God might know them.

Accustom him to every thing, that he may not be a Sir Paris, a carpet-knight, but a sinewy, hardy, and vigorous young man.

Out of the shadow of the abstract man, who thinks for the pleasure of thinking, emerges the organic man, who thinks because of a vital imbalance, and who is beyond science and art.

So-called "realist" photography does not capture the "what is." Instead, it is preoccupied with what should not be, like the reality of suffering for example.

What will be the influence of communist society on the family? It will transform the relations between the sexes into a purely private matter which concerns only the persons involved and into which society has no occasion to intervene. It can do this since it does away with private property and educates children on a communal basis, and in this way removes the two bases of traditional marriage - the dependence rooted in private property, of the women on the man, and of the children on the parents.

When the great religious and philosophical conceptions were alive, thinking people did not extol humility and brotherly love, justice and humanity because it was realistic to maintain such principles and odd and dangerous to deviate from them, or because these maxims were more in harmony with their supposedly free tastes than others. They held to such ideas because they saw in them elements of truth, because they connected them with the idea of logos, whether in the form of God or of a transcendental mind, or even of nature as an eternal principle.

The student of the history of progressive thought is well aware that every idea in its early stages has been misrepresented, and the adherents of such ideas have been maligned and persecuted...The history of progress is written in the blood of men and women who have dared to espouse an unpopular cause, as, for instance, the black man's right to his body, or woman's right to her soul. If, then, from time immemorial, the New has met with opposition and condemnation, why should my beliefs be exempt from a crown of thorns?

It is precisely in knowing its limits that philosophy consists.

In Plato... or Xenophon... we never see Socrates requiring... examination of conscience or... confession of sins. [A]n account of your life, your bios, is... not to give... the historical events... but... to demonstrate whether you are able to show... a relation between the rational discourse, the logos, you... use, and the way... you live. Socrates is inquiring into the way that logos gives form to a person's style of life... whether there is a harmonic relation between the two... the degree of accord between a person's life and its principle of intelligibility or logos... [and] the true nature of the relation between the logos and bios.

The Whigs of this day have before them, in this Appeal, their constitutional ancestors: They have the doctors of the modern school. They will choose for themselves. The author of the Reflections has chosen for himself. If a new order is coming on, and all the political opinions must pass away as dreams, which our ancestors have worshipped as revelations, I say for him, that he would rather be the last (as certainly he is the least) of that race of men, than the first and greatest of those who have coined to themselves Whig principles from a French die, unknown to the impress of our fathers in the constitution.

Learn to see in another's calamity the ills which you should avoid.

Plato says, "'Tis to no purpose for a sober man to knock at the door of the Muses;" and Aristotle says "that no excellent soul is exempt from a mixture of folly."

The old often envy the young; when they do, they are apt to treat them cruelly.

I cannot recall a time when American education was not in a "crisis." We have lived through Sputnik (when we were "falling behind the Russians"), through the era of "Johnny can't read," and through the upheavals of the Sixties. Now a good many books are telling us that the university is going to hell in several different directions at once. I believe that, at least in part, the crisis rhetoric has a structural explanation: since we do not have a national consensus on what success in higher education would consist of, no matter what happens, some sizable part of the population is going to regard the situation as a disaster. As with taxation and relations between the sexes, higher education is essentially and continuously contested territory. Given the history of that crisis rhetoric, one's natural response to the current cries of desperation might reasonably be one of boredom.

We must calm the mind of the common man, and tell him to abstain from the words and even the passions which lead to insurrection.

One cannot collect all the beautiful shells on the beach. One can collect only a few, and they are more beautiful if they are few.

[...] men are not astonish'd at the operations of their own reason, at the same time, that they admire the instinct of animals, and find a difficulty in explaining it, merely because it cannot be reduc'd to the very same principles. [...] reason is nothing but a wonderful and unintelligible instinct in our souls[.]

Subjective reason ... is inclined to abandon the fight with religion by setting up two different brackets, one for science and philosophy, and one for institutionalized mythology, thus recognizing both of them. For the philosophy of objective reason there is no such way out. Since it hold to the concept of objective truth, it must take a positive or a negative stand with regard to the content of established religion.

All's well that ends well; which is the epitaph I should put on my tombstone if I were the last man left alive.

Mind, even more deadly to empires than to individuals, erodes them, compromises their solidity.

When it comes to consideration of how to do well in running the city, which must proceed entirely through justice and soundness of mind.

Falsehood has a perennial spring.

The public execution is to be understood not only as a judicial, but also as a political ritual. It belongs, even in minor cases, to the ceremonies by which power is manifested.

What is a weed? A plant whose virtues have yet to be discovered.

I will make an attempt to attain freedom, the youthful soul says to itself; and is it to be hindered in this by the fact that two nations happen to hate and fight one another, or that two continents are separated by an ocean, or that all around it a religion is taught with did not yet exist a couple of thousand years ago. All that is not you, it says to itself.

Mr. Sensible learned only catchwords from them. He could talk like Epicurus of spare diet, but he was a glutton. He had from Montaigne the language of friendship, but no friend.

It has been said that love robs those who have it of their wit, and gives it to those who have none.

Everything is a subject on which there is not much to be said.

Coleridge said that every work of art must have about it something not understood to obtain its full effect.

You [a disciple], shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is true knowledge.

Every living creature commences its existence under a form different from, and simpler than, that which it eventually attains.

The gods had condemned Sisyphus to ceaselessly rolling a rock to the top of a mountain, whence the stone would fall back of its own weight. They had thought with some reason that there is no more dreadful punishment than futile and hopeless labor.

What song the Syrens sang, or what name Achilles assumed when he hid himself among women, though puzzling questions, are not beyond all conjecture.

There must be something solemn, serious, and tender about any attitude which we denominate religious. If glad, it must not grin or snicker; if sad, it must not scream or curse. It is precisely as being solemn experiences that I wish to interest you in religious experiences. ... The divine shall mean for us only such a primal reality as the individual feels impelled to respond to solemnly and gravely, and neither by a curse nor a jest.

The nineteenth century, utilitarian throughout, set up a utilitarian interpretation of the phenomenon of life which has come down to us and may still be considered as the commonplace of everyday thinking. ... An innate blindness seems to have closed the eyes of this epoch to all but those facts which show life as a phenomenon of utility.

Language is a city to the building of which every human being brought a stone; yet he is no more to be credited with the grand result than the acaleph which adds a cell to the coral reef which is the basis of the continent.

Where are these rational practices to be taught and acquired? Not within the four walls of a bare building, in which formality predominates... But in the nursery, play-ground, fields, gardens, workshops, manufactures, museums and class-rooms. ...The facts collected from all these sources will be concentrated, explained, discussed, made obvious to all, and shown in their direct application to practice in all the business of life.

Is not the reason of the confidence of the positive, critical, experimental scientists, and of the reverent attitude of the crowd towards their doctrines, still the same? At first it seems strange how the theory of evolution (which, like the redemption in theology, serves the majority as a popular expression of the whole new creed) can justify people in their injustice, and it seems as if the scientific theory dealt only with facts and did nothing but observe facts. But that only seems so. It seemed just the same in the case of theological doctrine: theology, it seemed, was only occupied with dogmas and had no relation to people's lives, and it seemed the same with regard to philosophy, which appeared to be occupied solely with transcendental reasonings. But that only seemed so. It was just the same with the Hegelian doctrine on a large scale and with the particular case of the Malthusian teaching.

To ignore the true God is in fact only half an evil; atheism is worth more than the piety bestowed on mythical gods.

It seldom happens, however, that a great proprietor is a great improver.

A fool with a heart and no sense is just as unhappy as a fool with sense and no heart.

The most radical revolutionary will become a conservative the day after the revolution.

If a lion could talk, we could not understand him.

Even opinion is of force enough to make itself to be espoused at the expense of life.

The recurrence of relations-not of elements-in different contexts, which constitutes transposition is qualitative and hence directly experienced in perception.

It is not proper either to have a blunt sword or to use freedom of speech ineffectually. Neither is the sun to be taken from the world, nor freedom of speech from erudition.

Civilization gives the barbarian or tribal man an eye for an ear and is now at odds with the electronic world.

The perfection of a thing does not annul its existence, but, on the contrary, asserts it. Imperfection, on the other hand, does annul it ; therefore we cannot be more certain of the existence of anything, than of the existence of a being absolutely infinite or perfect-that is, of God. For inasmuch as his essence excludes all imperfection, and involves absolute perfection, all cause for doubt concerning his existence is done away, and the utmost certainty on the question is given. This, I think, will be evident to every moderately attentive reader.

We distinguish diagrammatic from sentential paper-and-pencil representations of information by developing alternative models of information-processing systems that are informationally equivalent and that can be characterized as sentential or diagrammatic. Sentential representations are sequential, like the propositions in a text. Diagrammatic representations are indexed by location in a plane. Diagrammatic representations also typically display information that is only implicit in sentential representations and that therefore has to be computed, sometimes at great cost, to make it explicit for use. We then contrast the computational efficiency of these representations for solving several.illustrative problems in mathematics and physics.

We have classical associations and great names of our own which we can confidently oppose to the most splendid of ancient times. Senate has not to our ears a sound so venerable as Parliament. We respect the Great Charter more than the laws of Solon. The Capitol and the Forum impress us with less awe than our own Westminster Hall and Westminster Abbey... The list of warriors and statesmen by whom our constitution was founded or preserved, from De Montfort down to Fox, may well stand a comparison with the Fasti of Rome. The dying thanksgiving of Sydney is as noble as the libation which Thrasea poured to Liberating Jove: and we think with far less pleasure of Cato tearing out his entrails than of Russell saying, as he turned away from his wife, that the bitterness of death was past.