People will tell us that without the consolations of religion they would be intolerably unhappy. So far as this is true, it is a coward's argument. Nobody but a coward would consciously choose to live in a fool's paradise. When a man suspects his wife of infidelity, he is not thought the better of for shutting his eyes to the evidence. And I cannot see why ignoring evidence should be contemptible in one case and admirable in the other.
We love our habits more than our income, often more than our life.
I believe that when I die I shall rot, and nothing of my ego will survive. I am not young, and I love life. But I should scorn to shiver with terror at the thought of annihilation. Happiness is nonetheless true happiness because it must come to an end, nor do thought and love lose their value because they are not everlasting.
I do not think that the real reason why people accept religion has anything to do with argumentation. They accept religion on emotional grounds.
Most political leaders acquire their position by causing large numbers of people to believe that these leaders are actuated by altruistic desires
Men have physical needs, and they have emotions. While physical needs are unsatisfied, they take first place; but when they are satisfied, emotions unconnected with them become important in deciding whether a man is to be happy or unhappy.
Affection cannot be created; it can only be liberated.
Obviousness is always the enemy of correctness.
There is something feeble, and a little contemptible, about a man who cannot face the perils of life without the help of comfortable myths. Almost inevitably some part of him is aware that they are myths and that he believes them only because they are comforting. But he dare not face this thought, and he therefore cannot carry his own reflection to any logical conclusion.
Even if we could be certain that one of the world's religions were perfectly true, given the sheer number of conflicting faiths on offer, every believer should expect damnation purely as a matter of probability.
A man's acts are partly determined by spontaneous impulse, partly by the conscious and unconscious effects of the various groups to which he belongs.
Unless you assume a God, the question of life's purpose is meaningless.
The social psychologist of the future will have a number of classes of school children on whom they will try different methods of producing an unshakable conviction that snow is black. When the technique has been perfected, every government that has been in charge of education for more than one generation will be able to control its subjects securely without the need of armies or policemen.
The universe may have a purpose, but nothing we know suggests that, if so, this purpose has any similarity to ours.
Both in thought and in feeling, even though time be real, to realise the unimportance of time is the gate of wisdom.
What has human happiness to do with morals? The object of morals is not to make people happy.
I am myself a dissenter from all known religions, and I hope that every kind of religious belief will die out.
The more you complain the longer God lets you live
Love, children, and work, are the great sources of fertilizing contact between the individual and the rest of the world.
The demand for certainty is one which is natural to man, but is nevertheless an intellectual vice. So long as men are not trained to withhold judgment in the absence of evidence, they will be led astray by cocksure prophets, and it is likely that their leaders will be either ignorant fanatics or dishonest charlatans. To endure uncertainty is difficult, but so are most of the other virtues.
A man who has once perceived, however temporarily and however briefly, what makes greatness of soul, can no longer be happy if he allows himself to be petty, self-seeking, troubled by trivial misfortunes, dreading what fate may have in store for him. The man capable of greatness of soul will open wide the windows of his mind, letting the winds blow freely upon it from every portion of the universe.
We know very little, and yet it is astonishing that we know so much, and still more astonishing that so little knowledge can give us so much power.
But courage in fighting is by no means the only form, nor perhaps even the most important. There is courage in facing poverty, courage in facing derision, courage in facing the hostility of one's own herd. In these, the bravest soldiers are often lamentably deficient. And above all there is the courage to think calmly and rationally in the face of danger, and to control the impulse of panic fear or panic rage.
The use of self control is like the use of brakes on train. It is useful when you find yourself in wrong direction but merely harmful when the direction is right
There are certain things that our age needs. It needs, above all, courageous hope and the impulse to creativeness.
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