The prescription is that the subject must be made to show new aspects of itself; to prompt new questions; in a word, to change. From an unchanging subject the attention inevitably wanders away.
The total mental efficiency of a man is the resultant of the working together of all his faculties. He is too complex a being for any one of them to have the casting vote. If any one of them do have the casting vote, it is more likely to be the strength of his desire and passion, the strength of the interest he takes in what is proposed. Concentration, memory, reasoning power, inventiveness, excellence of the senses, all are subsidiary to this.
Science must constantly be reminded that her purposes are not the only purposes and that the order of uniform causation which she has use for, and is therefore right in postulating, may be enveloped in a wider order, on which she has no claim at all.
When two minds of a high order, interested in kindred subjects, come together, their conversation is chiefly remarkable for the summariness of its allusions and the rapidity of its transitions. Before one of them is half through a sentence the other knows his meaning and replies. ... His mental lungs breathe more deeply, in an atmosphere more broad and vast.
There is no being capable of a spiritual life who does not have within him a jungle. Where the wolf constantly HOWLS and the OBSCENE bird of night chatters endlessly.
The impulse to take life strivingly is indestructible in the race.
To give up pretensions is as blessed a relief as to get them ratified.
New habits can be launched.
The intellectual life of man consists almost wholly in his substitution of conceptual order for the perceptual order in which his experience originally comes.
No reception without reaction, no impression without correlative expression, -this is the great maxim which the teacher ought never to forget.
The most peculiar social self which one is apt to have is in the mind of the person one is in love with.
What the whole community comes to believe in grasps the individual as in a vise.
The more rational statement is that we feel sorry because we strike, afraid because we tremble, and not that we cry, strike, or tremble because we are sorry, angry, or fearful as the case may be.
Pluralism lets things really exist in the each-form or distributively. Monism thinks that the all-form or collective-unit form is the only form that is rational.
If any one phrase could gather its (religion's) universal message, that phrase would be, - All is not vanity in this Universe, whatever the appearances may suggest.
The university most worthy of rational admiration is that one in which your lonely thinker can feel himself lonely, most positively furthered, and most richly fed
The 'I think' which Kant said must be able to accompany all my objects, is the 'I breathe' which actually does accompany them.
An idea will infect another with its own emotional interest when they have become both associated together into any sort of a mental total.
Those thoughts are truth which guide us to beneficial interaction with sensible particulars as they occur, whether they copy these in advance or not.
But when all is said and done, the fact remains that some teachers have a naturally inspiring presence and can make their exercises interesting, whilst others simply cannot. And psychology and general pedagogy here confess their failure, and hand things over to the deeper spring of human personality to conduct the task.
Our ideas must agree with realities, be such realities concrete or abstract
Why should we think upon things that are lovely? Because thinking determines life. It is a common habit to blame life upon the environment. Environment modifies life but does not govern life. The soul is stronger than its surroundings.
Faith is one of the forces by which men live, and the total absence of it means collapse
If theological ideas prove to have a value for concrete life, they will be true, for pragmatism, in the sense of being good for so much. How much more they are true, will depend entirely on their relations to the other truths that also have to be acknowledged.
Our ideas must agree with realities, be such realities concrete or abstract, be they facts or be they principles, under penalty of endless inconsistency and frustration.
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