Compared to what we ought to be, we are half awake.
Most men have a good memory for facts connected with their own pursuits.
The history of philosophy is to a great extent that of a certain clash of human temperaments.
I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers.
Philosophy is at once the most sublime and the most trivial of human pursuits.
The gist of the matter is this: Every impression that comes in from without, be it a sentence which we hear, an object of vision, or an effluvium which assails our nose, no sooner enters our consciousness than it is drafted off in some determinate direction or other, making connection with the other materials already there, and finally producing what we call our reaction. The particular connections it strikes into are determined by our past experiences and the 'associations' of the present sort of impression with them.
The general law is that no mental modification ever occurs which is not accompanied or followed by a bodily change.
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.
Pretend what we may, the whole man within us is at work when we form our philosophical opinions.
The philosophy which is so important in each of us is not a technical matter; it is our more or less dumb sense of what life honestly and deeply means. It is only partly got from books; it is our individual way of just seeing and feeling the total push and pressure of the cosmos.
O my Bergson, you are a magician, and your book is a marvel, a real wonder in the history of philosophy . . . In finishing it I found . . . such a flavor of persistent euphony, as of a rich river that never foamed or ran thin, but steadily and firmly proceeded with its banks full to the brim.
There is a stream, a succession of states, or waves, or fields (or whatever you please to call them), of knowledge, of feeling, of desire, of deliberation, etc., that constantly pass and repass, and that constitute our inner life.
An idea will infect another with its own emotional interest when they have become both associated together into any sort of a mental total.
An educated memory depends on an organized system of associations; and its goodness depends on two of their peculiarities: first, on the persistency of the associations; and, second, on their number.
Volition . . . takes place only when there are a number of conflicting systems of ideas, and depends on our having a complex field of consciousness.
Man, whatever else he may be, is primarily a practical being, whose mind is given him to aid in adapting him to this world's life
The most natively interesting object to a man is his own personal self and its fortunes. We accordingly see that the moment a thing becomes connected with the fortunes of the self, it forthwith becomes an interesting thing.
You perceive now, my friends, what your general or abstract duty is as teachers. Although you have to generate in your pupils a large stock of ideas, any one of which may be inhibitory, yet you must also see to it that no habitual hesitancy or paralysis of the will ensues, and that the pupil still retains his power of vigorous action.
No reception without reaction, no impression without correlative expression, -this is the great maxim which the teacher ought never to forget.
From all these facts there emerges a very simple abstract program for the teacher to follow in keeping the attention of the child: Begin with the line of his native interests, and offer him objects that have some immediate connection with these.
In all primary school work the principle of multiple impressions is well recognized.
Our volitional habits depend, then, first, on what the stock of ideas is which we have; and, second, on the habitual coupling of the several ideas with action or inaction respectively.
Habit is a second nature, or rather, it is 'ten times nature'.
The difference between an interesting and a tedious teacher consists in little more than the inventiveness by which the one is able to mediate these associations and connections, and in the dullness in discovering such transitions which the other shows.
The art of remembering is the art of thinking. When we wish to fix a new thing in either our own mind or a pupil's, our conscious effort should not be so much to impress and retain it as to connect it with something else already there. The connecting is the thinking; and, if we attend clearly to the connection, the connected thing will certainly be likely to remain within recall.
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