To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our dis -beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time.
Our intelligence cannot wall itself up alive, like a pupa in a chrysalis. It must at any cost keep on speaking terms with the universe that engendered it.
Neither moral relations nor the moral law can swing in vacuo. Their only habitat can be a mind which feels them; and no world composed of merely physical facts can possibly be a world to which ethical propositions apply.
Philosophy, beginning in wonder, as Plato and Aristotle said, is able to fancy everything different from what it is. It sees the familiar as if it were strange, and the strange as if it were familiar. It can take things up and lay them down again. It rouses us from our native dogmatic slumber and breaks up our caked prejudices.
When once a decision is reached and execution is the order of the day, dismiss absolutely all responsibility and care about the outcome.
To give the theory plenty of 'rope' and see if it hangs itself eventually is better tactics than to choke it off at the outset b abstract accusations of self-contradiction
All the daily routine of life, our dressing and undressing, the coming and going from our work or carrying through of its various operations, is utterly without mental reference to pleasure and pain, except under rarely realized conditions.
A Beethoven string-quartet is truly, as some one has said, a scraping of horses' tails on cats' bowels, and may be exhaustively described in such terms; but the application of this description in no way precludes the simultaneous applicability of an entirely different description.
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.
It is very important that teachers should realize the importance of habit.
Our theories are wedged and controlled as nothing else is. Yet sometimes alternative theoretic formulas are equally compatible with all the truths we know, and then we choose between them for subjective reasons. We choose the kind of theory to which we are already partial: we follow 'elegenace' or 'economy'
The trail of the human serpent is thus over everything.
On pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true.
Mankind's common instinct for reality has always held the world to be essentially a theatre for heroism.
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 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.
To spend life for something which outlasts it.
All the qualities of a man acquire dignity when he knows that the service of the collectivity that owns him needs them. If proud of the collectivity, his own pride rises in proportion. No collectivity is like an army for nourishing such pride.
[Pragmatism's] only test of probable truth is what works best in the way of leading us, what fits every part of life best and combines with the collectivity of experience's demands, nothing being omitted.
So it is with children who learn to read fluently and well: They begin to take flight into whole new worlds as effortlessly as young birds take to the sky.
In youth we may have an absolutely new experience, subjective or objective, every hour of the day. Apprehension is vivid, retentiveness strong, and our recollections of that time, like those in a time spent in rapid and interesting travel, are of something intricate, multitudinous, and long-drawn-out. But as each passing year converts some of this experience into automatic routine which we hardly note at all, the days and the weeks smooth themselves out in recollection to a contentless unit, and the years grow hollow and collapse.
That reality is 'independent' means that there is something in every experience that escapes our arbitrary control. If it be a sensible experience it coerces our attention; if a sequence, we cannot invert it; if we compare two terms we can come to only one result. There is a push, an urgency, within our very experience, against which we are on the whole powerless, and which drives us in a direction that is the destiny of our belief.
Experience, as we know, has a way of boiling over, and making us correct our present formulas.
Tell him to live by yes and no - yes to everything good, no to everything bad.
Old-fashioned determinism was what we may call hard determinism. It did not shrink from such words as fatality, bondage of the will, necessitation, and the like. Nowadays, we have a soft determinism which abhors harsh words, and, repudiating fatality, necessity, and even predetermination, says that its real name is freedom; for freedom is only necessity understood, and bondage to the highest is identical with true freedom.
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