Truth for us is simply a collective name for verification processes
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.
Our errors are surely not such awfully solemn things. In a world where we are so certain to incur them in spite of all our caution, a certain lightness of heart seems healthier than this excessive nervousness on their behalf.
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.
I do indeed disbelieve that we or any other mortal men can attain on a given day to absolutely incorrigible and unimprovable truth about such matters of fact as those with which religions deal. But I reject this dogmatic ideal not out of a perverse delight in intellectual instability. I am no lover of disorder and doubt as such. Rather do I fear to lose truth by this pretension to possess it already wholly.
Out of time we cut 'days' and 'nights', 'summers' and 'winters.' We say what, each part of the sensible continuum is, and all these abstract whats are concepts. The intelletual life of man consists almost wholly in his substitution of a conceptual order for the persceptual order in which his experience originally comes.
Great emergencies and crises show us how much greater our vital resources are than we had supposed.
We are mere bundles of habits.
The lunatic's visions of horror are all drawn from the material of daily fact.
There is no more miserable human being than one in whom nothing is habitual but indecision, and for whom the lighting of every cigar, the drinking of every cup, the time of rising and going to bed every day, and the beginning of every bit of work, are subjects of express volitional deliberation.
The true is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons.
One hears of the mechanical equivalent of heat. What we now need to discover in the social realm is the moral equivalent of war: something heroic that will speak to men as universally as war does, and yet will be as compatible with their spiritual selves as war has proved itself to be incompatible.
I am done with great things and big things, great institutions and big success, and I am for those tiny, invisible molecular moral forces that work from individual to individual, creeping through the crannies of the world like so many rootlets, or like the capillary oozing of water, yet which if you give them time, will rend the hardest monuments of man's pride.
The first lecture in psychology that I ever heard was the first I ever gave.
The prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.
I will act as if I do make a difference.
Our beliefs and our attention are the same fact.
There must always be a discrepncy between concepts and reality, because the former are static and discontinuous while the latter is dynamic and flowing
We must be careful not to confuse data with the abstractions we use to analyse them.
Philosophy is "an unusually stubborn attempt to think clearly.
The squalid cash interpretation put on the word success is our national disease.
We want all our friends to tell us our bad qualities; it is only the particular ass that does so whom we can't tolerate.
Every claim creates an obligation.
We can change our circumstances by a mere change of our attitude.
There is but one indefectibly certain truth , and that is the truth that pyrrhonistic scepticism itself leaves standing, the truth that the present phenomenon of consciousness exists.
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