Writing can be either readable or precise, but not at the same time.
Mathematics is only the art of saying the same thing in different words.
I often long to . . . give up my life to love of my neighbour. This is really a temptation.
There seems scarcely any limit to what could be done in the way of producing a good world, if only men would use science wisely.
I've always thought respectable people scoundrels, and I look anxiously at my face every morning for signs of my becoming a scoundrel.
Religion is based, I think, primarily and mainly upon fear.
The painter has to unlearn the habit of thinking that things seem to have the color which common sense says they 'really' have, and to learn the habit of seeing things as they appear.
You may reasonably expect a man to walk a tightrope safely for ten minutes; it would be unreasonable to do so without accident for two hundred years.
One of the chief obstacles to intelligence is credulity, and credulity could be enormously diminished by instructions as to the prevalent forms of mendacity. Credulity is a greater evil in the present day than it ever was before, because, owing to the growth of education, it is much easier than it used to be to spread misinformation, and, owing to democracy, the spread of misinformation is more important than in former times to the holders of power.
A habit of finding pleasure in thought rather than action is a safeguard against unwisdom and excessive love of power, a means of preserving serenity in misfortune and peace of mind among worries. A life confined to what is personal is likely, sooner or later, to become unbearably painful; it is only by windows into a larger and less fretful cosmos that the more tragic parts of life become endurable.
If two hitherto rival football teams, under the influence of brotherly love, decided to co-operate in placing the football first beyond one goal and then beyond the other, no one's happiness would be increased
The scientific attitude of mind involves a sweeping away of all other desires in the interests of the desire to know-it involves suppression of hopes and fears, loves and hates, and the whole subjective emotional life, until we become subdued to the material, able to see it frankly, without preconceptions, without bias, without any wish except to see it as it is, and without any belief that what it is must be determined by some relation, positive or negative, to what we should like it to be, or to what we can easily imagine it to be.
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.
Love cannot exists as a duty; to tell a child that it ought to love its parents and its brother and sisters is utterly useless, if not worse.
In action, in desire, we must submit perpetually to the tyranny of outside forces; but in thought, in aspiration, we are free, free from our fellowmen, free from the petty planet on which our bodies impotently crawl, free even, while we live, from the tyranny of death.
At the age of eleven, I began Euclid, with my brother as my tutor. This was one of the great events of my life, as dazzling as first love. I had not imagined there was anything so delicious in the world. From that moment until I was thirty-eight, mathematics was my chief interest and my chief source of happiness.
Our great democracies still tend to think that a stupid man is more likely to be honest than a clever man.
There is exactly the same degree of possibility and likelihood of the existence of the Christian God as there is of the existence of the Homeric god. I cannot prove that either the Christian god or the Homeric gods do not exist, but I do not think that their existence is an alternative that is sufficiently probable to be worth serious consideration.
I used often to go to America during Prohibition, and there was far more drunkenness there then than before; the prohibition of pornography has much the same effect.
To the primitive mind, everything is either friendly or hostile; but experience has shown that friendliness and hostility are not the conceptions by which the world is to be understood.
Politics is concerned with herds rather than with individuals, and the passions which are important in politics are, therefore, those in which the various members of a given herd can feel alike.
Speaking psycho-analytically, it may be laid down that any "great ideal" which people mention with awe is really an excuse for inflicting pain on their enemies. Good wine needs no bush, and good morals need no bated breath.
Freedom in education has many aspects. There is first of all freedom to learn or not to learn. Then there is freedom as to what to learn. And in later education there is freedom of opinion.
If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument... The idea that things must have a beginning is really due to the poverty of our imagination.
Broadly speaking, we are in the middle of a race between human skill as a means and human folly as an end.
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