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.
Mankind's common instinct for reality has always held the world to be essentially a theatre for heroism.
On pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true.
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.
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.
Tell him to live by yes and no - yes to everything good, no to everything bad.
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.
We have nothing to do but to receive, resting absolutely upon the merit, power, and love of our Redeemer.
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.
The most natively interesting object to a man is his own personal self and its fortunes. We accordingly see that the moment a thing becomes connected with the fortunes of the self, it forthwith becomes an interesting thing.
Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream-visited planet are they found?
Organization and method mean much, but contagious human characters mean more in a university.
If evolution and the survival of the fittest be true at all, the destruction of prey and of human rivals must have been among the most important. . . . It is just because human bloodthirstiness is such a primitive part of us that it is so hard to eradicate, especially when a fight or a hunt is promised as part of the fun.
But it is the bane of psychology to suppose that where results are similar, processes must be the same. Psychologists are too apt to reason as geometers would, if the latter were to say that the diameter of a circle is the same thing as its semi-circumference, because, forsooth, they terminate in the same two points.
Since belief is measured by action, he who forbids us to believe religion to be true, necessarily also forbids us to act as we should if we did believe it to be true.
Plasticity, then, in the wide sense of the word, means the possession of a structure weak enough to yield to an influence, but strong enough not to yield all at once. Each relatively stable phase of equilibrium in such a structure is marked by what we may call a new set of habits.
The difference between the first and second-best things in art absolutely seems to escape verbal definition -- it is a matter of a hair, a shade, an inward quiver of some kind -- yet what miles away in the point of preciousness!
Once you accept an idea, it's an idea whose time has come.
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