To study the abnormal is the best way of understanding the normal.
There is an organic affinity between joyousness and tenderness, and their companionship in the saintly life need in no way occasion surprise.
Truth lives, in fact, for the most part on a credit system
We believe as much as we can. We would believe everything if we could.
If you wish to upset the law that all crows are black, you mustn't seek to show that no crows are; it is enough if you prove one single crow to be white.
But facts are facts, and if we only get enough of them theyare sure to combine.
What every genuine philosopher (every genuine man, in fact) craves most is praise although the philosophers generally call it recognition!
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.
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
Despair lames most people, but it wakes others fully up.
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.
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.
In the deepest heart of all of us there is a corner in which the ultimate mystery of things works sadly.
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.
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.
Why may we not be in the universe, as our dogs and cats are in our drawingrooms and libraries?
Volition . . . takes place only when there are a number of conflicting systems of ideas, and depends on our having a complex field of consciousness.
All natural goods perish. Riches take wings; fame is a breath; love is a cheat; youth and health and pleasure vanish.
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.
I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers.
The difference between objective and subjective extension is one of relation to a context solely.
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 last peculiarity of consciousness to which attention is to be drawn in this first rough description of its stream is that it is always interested more in one part of its object than in another, and welcomes and rejects, or chooses, all the while it thinks.
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