Science is what we know, and philosophy is what we don't know.
Everything is vague to a degree you do not realize till you have tried to make it precise.
I would never die for my beliefs because I might be wrong.
When people begin to philosophize they seem to think it necessary to make themselves artificially stupid.
The observer, when he seems to himself to be observing a stone, is really, if physics is to be believed, observing the effects of the stone upon himself.
I think we ought always to entertain our opinions with some measure of doubt. I shouldn't wish people dogmatically to believe any philosophy, not even mine.
Science is what you know, philosophy is what you don't know.
All definite knowledge - so I should contend - belongs to science; all dogma as to what surpasses definite knowledge belongs to theology. But between theology and science there is a No Man's Land, exposed to attack by both sides; this No Man's Land is philosophy.
We are faced with the paradoxical fact that education has become one of the chief obstacles to intelligence and freedom of thought.
Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.
Remember your humanity, and forget the rest.
Men who allow their love of power to give them a distorted view of the world are to be found in every asylum: one man will think he is the Governor of the Bank of England, another will think he is the King, and yet another will think he is God. Highly similar delusions, if expressed by educated men in obscure language, lead to professorships of philosophy; and if expressed by emotional men in eloquent language, lead to dictatorships.
To teach how to live without certainty and yet without being paralysed by hesitation is perhaps the chief thing that philosophy, in our age, can do for those who study it.
The point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it.
Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or ignorance.
If the ordinary wage-earner worked four hours a day, there would be enough for everybody, and no unemployment — assuming a certain very moderate amount of sensible organization. This idea shocks the well-to-do, because they are convinced that the poor would not know how to use so much leisure.
Philosophy, if it cannot answer so many questions as we could wish, has at least the power of asking questions which increase the interest of the world, and show the strangeness and wonder lying just below the surface even in the commonest things of daily life.
When you are studying any matter or considering any philosophy, ask yourself only: what are the facts, and what is the truth that the facts bear out. Never let yourself be diverted by what you wish to believe, but look only and surely at what are the facts.
Ethical metaphysics is fundamentally an attempt, however disguised, to give legislative force to our own wishes.
It is undesirable to believe a proposition when there is no ground whatever for supposing it true
The theoretical understanding of the world, which is the aim of philosophy, is not a matter of great practical importance to animals, or to savages, or even to most civilised men.
Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possiblities which enlarge our thoughts and free them from the tyranny of custom. Thus, while diminishing our feeling of certainty as to what things are, it greatly increases our knowledge as to what the may be; it removes the somewhat arrogant dogmatism of those who have never travelled into the region of liberating doubt, and it keeps alive our sense of wonder by showing familar things in an unfamilar aspect
I remain convinced that obstinate addiction to ordinary language in our private thoughts is one of the main obstacles to progress in philosophy.
Hegel's philosophy is so odd that one would not have expected him to be able to get sane men to accept it, but he did. He set it out with so much obscurity that people thought it must be profound. It can quite easily be expounded lucidly in words of one syllable, but then its absurdity becomes obvious.
As I grew up I became increasingly interested in philosophy, or which [his family] profoundly disapproved. Everytime the subject came up they repeated with unfailing regularity, "What is mind? No matter. What is matter? Never mind." After some fifty or sixty repititions, this remark ceased to amuse me.
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