The great use of life is to spend it for something that will outlast it.
A great many people think they are thinking when they are merely rearranging their prejudices.
The function of ignoring, of inattention, is as vital a factor in mental progress as the function of attention itself.
First... a new theory is attacked as absurd; then it is admitted to be true, but obvious and insignificant; finally it is seen to be so important that its adversaries claim that they themselves discovered it.
We have to live today by what truth we can get today and be ready tomorrow to call it falsehood.
Genius... means little more than the faculty of perceiving in an unhabitual way.
There is nothing so absurd that it cannot be believed as truth if repeated often enough.
The god whom science recognizes must be a God of universal laws exclusively, a God who does a wholesale, not a retail business. He cannot accommodate his processes to the convenience of individuals.
We hear in these days of scientific enlightenment a great deal of discussion about the efficacy of Prayer. Many reasons are given why we should not pray. Others give reasons why we should pray. Very little is said of the reason we do pray. The reason is simple: We pray because we cannot help praying.
I believe there is no source of deception in the investigation of nature which can compare with a fixed belief that certain kinds of phenomena are IMPOSSIBLE.
...By far the most usual way of handling phenomena so novel that they would make for a serious rearrangement of our preconceptions is to ignore them altogether, or to abuse those who bear witness for them.
Consciousness... does not appear to itself chopped up in bits. Such words as 'chain' or 'train' do not describe it fitly as it presents itself in the first instance. It is nothing jointed; it flows. A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life. Source of the expression 'stream of consciousness'.
Habit is thus the enormous fly-wheel of society, its most precious conservative agent. It alone is what keeps us all within the bounds of ordinance, and saves the children of fortune from the envious uprisings of the poor. It alone prevents the hardest and most repulsive walks of life from being deserted by those brought up to tread therein.
Plasticity, then, in the wide sense of the word, means the possession of a structure weak enough to yield to an influence, but strong enough not to yield all at once. Each relatively stable phase of equilibrium in such a structure is marked by what we may call a new set of habits.
Many persons nowadays seem to think that any conclusion must be very scientific if the arguments in favor of it are derived from twitching of frogs' legs (especially if the frogs are decapitated) and that, on the other hand, any doctrine chiefly vouched for by the feelings of human beings (with heads on their shoulders) must be benighted and superstitious.
Science can tell us what exists; but to compare the worths, both of what exists and of what does not exist, we must consult not science, but what Pascal calls our heart.
Round about the accredited and orderly facts of every science there ever floats a sort of dust-cloud of exceptional observations, of occurrences minute and irregular and seldom met with, which it always proves more easy to ignore than to attend to... Anyone will renovate his science who will steadily look after the irregular phenomena, and when science is renewed, its new formulas often have more of the voice of the exceptions in them than of what were supposed to be the rules.
Or if the hypothesis were offered us of a world in which Messrs. Fourier's and Bellamy's and Morris's Utopias should all be outdone, and millions kept permanently happy on the one simple condition that a certain lost soul on the far-off edge of things should lead a life of lonely torment, what except a specifical and independent sort of emotion can it be which would make us immediately feel, even though an impulse arose within us to clutch at the happiness so offered, how hideous a thing would be its enjoyment when deliberately accepted as the fruit of such a bargain?
All the higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience, factors to which the environment and the lessons it has so far taught us must learn to bend.
The self-same atoms which, chaotically dispersed, made the nebula, now, jammed and temporarily caught in peculiar positions, form our brains; and the 'evolution' of brains, if understood, would be simply the account of how the atoms came to be so caught and jammed.
Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream-visited planet are they found?
We must make automatic and habitual, as early as possible, as many useful actions as we can, and as carefully guard against the growing into ways that are likely to be disadvantageous.
I wished by treating Psychology like a natural science, to help her become one.
The first thing the intellect does with an object is to class it along with something else. But any object that is infinitely important to us and awakens our devotion feels to us also as if it must be sui generis and unique. Probably a crab would be filled with a sense of personal outrage if it could hear us class it without ado or apology as a crustacean, and thus dispose of it. 'I am no such thing,' it would say; 'I am MYSELF, MYSELF alone.
We must be careful not to confuse data with the abstractions we use to analyse them.
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