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.
Asceticism may be a mere expression of organic hardihood, disgusted with too much ease.
Social evolution is a resultant of the interaction of two wholly distinct factors: the individual ... bearing all the power of initiative and origination in his hands; and, second, the social environment with its power of adopting or rejecting both him and his gifts. Both factors are essential to change. The community stagnates without the impulse of the individual. The impulse dies away without the sympathy of the community.
But facts are facts, and if we only get enough of them theyare sure to combine.
The study a posteriori of the distribution of consciousness shows it to be exactly such as we might expect in an organ added for the sake of steering a nervous system grown too complex to regulate itself.
We believe as much as we can. We would believe everything if we could.
Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and passion co-operate just as they do in practical affairs; and lucky it is if the passion be not something as petty as a love of personal conquest over the philosopher across the way.
Pragmatism asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in anyone's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?
Man is essentially the imitative animal. His whole educabilityand in fact the whole history of civilization depend on this trait, which his strong tendencies to rivalry, jealousy, and acquisitiveness reinforce.
As the brain-changes are continuous, so do all these consciousnesses melt into each other like dissolving views. Properly they are but one protracted consciousness, one unbroken stream.
Truth lives, in fact, for the most part on a credit system
To study the abnormal is the best way of understanding the normal.
If, then, you wish to insure the interest of your pupils, there is only one way to do it; and that is to make certain that they have something in their minds to attend with, when you begin to talk. That something can consist in nothing but a previous lot of ideas already interesting in themselves, and of such a nature that the incoming novel objects which you present can dovetail into them and form with them some kind of a logically associated or systematic whole.
It is astonishing how many mental operations we can explain when we have once grasped the principles of association
One hearty laugh together will bring enemies into a closer communion of heart than hours spent on both sides in inward wrestling with the mental demon of uncharitable feeling.
Despair lames most people, but it wakes others fully up.
What every genuine philosopher (every genuine man, in fact) craves most is praise although the philosophers generally call it recognition!
We, the lineal representatives of the successful enactors of one scene of slaughter after another, must, whatever more pacific virtues we may also possess, still carry about with us, ready at any moment to burst into flame, the smoldering and sinister traits of character by means of which they lived through so many massacres, harming others, but themselves unharmed.
To be conscious means not simply to be, but to be reported, known, to have awareness of one's being added to that being.
The teacher's prime concern should be to ingrain into the pupil that assortment of habits that shall be most useful to him throughout life. Education is for behavior, and habits are the stuff of which behavior consists.
The difference between objective and subjective extension is one of relation to a context solely.
A great idea goes through three stages on its way to acceptance: 1) it is dismissed as nonsense, 2) it is acknowledged as true, but insignificant, 3) finally, it is seen to be important, but not really anything new.
Why may we not be in the universe, as our dogs and cats are in our drawingrooms and libraries?
It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There must be thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman.
We ought, all of us, to realize each other in this intense, pathetic, and important way. If you say that this is absurd, and that we cannot be in love with everyone at once, I merely point out to you that, as a matter of fact, certain persons do exist with an enormous capacity for friendship and for taking delight in other people's lives; and that such persons know more of truth than if their hearts were not so big.
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