Quotes of All Topics . Occasions . Authors
I do not see why the axiom of Prudence should not be questioned, when it conflicts with present inclination, on a ground similar to that on which Egoists refuse to admit the axiom of Rational Benevolence. If the Utilitarian has to answer the question, 'Why should I sacrifice my own happiness for the greater happiness of another?' it must surely be admissible to ask the Egoist 'Why should I sacrifice a present pleasure for a greater one in the future? Why should I concern myself about my own future feelings any more than about the feelings of other persons?'
Enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth. Life's race-course is fixed; Nature has only a single path and that path is run but once, and to each stage of existence has been allotted its own appropriate quality; so that the weakness of childhood, the impetuosity of youth, the seriousness of middle life, the maturity of old age.. each bears some of Nature's fruit, which must be garnered in its own season.
Oh, my fellow men, do not defile your bodies with sinful foods. We have corn, we have apples bending down the branches with their weight, and grapes swelling on the vines. There are sweet-flavored herbs, and vegetables which can be cooked and softened over the fire, nor are you denied milk or thyme-scented honey. The earth affords a lavish supply of riches, of innocent foods, and offers you banquets that involve no bloodshed or slaughter; only beasts satisfy their hunger with flesh, and not even all of those, because horses, cattle, and sheep live on grass.
It is now very clear that techniques of machine-human interfacing, pharmacology of the synthetic variety, all kinds of manipulative techniques, all kinds of data storage, imaging and retrieval techniques - all of this is coalescing toward the potential of a truly demonic or angelic kind of self-imaging of our culture... And the people who are on the demonic side are fully aware of this and hurrying full-tilt forward with their plans to capture everyone as a 100% believing consumer inside some kind of a beige furnished fascism that won't even raise a ripple.
Why multiply instances? It is written, the Heavens and the Earth shall fade away like a Vesture; which indeed they are: the Time-vesture of the Eternal. Whatsoever sensibly exists, whatsoever represents Spirit to Spirit, is properly a Clothing, a suit of Raiment, put on for a season, and to be laid off. Thus in this one pregnant subject of CLOTHES, rightly understood, is included all that men have thought, dreamed, done, and been: the whole External Universe and what it holds is but Clothing; and the essence of all Science lies in the PHILOSOPHY OF CLOTHES.
[I]f a man bred to the seafaring life, and accustomed to think and talk only of matters relating to navigation, enters into discourse upon any other subject; it is well known, that the language and the notions proper to his own profession are infused into every subject, and all things are measured by the rules of navigation: and if he should take it into his head to philosophize concerning the faculties of the mind, it cannot be doubted, but he would draw his notions from the fabric of the ship, and would find in the mind, sails, masts, rudder, and compass.
The prestige of the Nobel Prize is due to many causes, but in particular to its twofold idealistic and international character: idealistic in that it has been designed for works of lofty inspiration; international in that it is awarded after the production of different countries has been minutely studied and the intellectual balance sheet of the whole world has been drawn up. Free from all other considerations and ignoring any but intellectual values, the judges have deliberately taken their place in what the philosophers have called a community of the mind.
Even the song of birds, which we can bring under no musical rule, seems to have more freedom, and therefore more for taste, than a song of a human being which is produced in accordance with all the rules of music; for we very much sooner weary of the latter, if it is repeated often and at length. Here, however, we probably confuse our participation in the mirth of a little creature that we love, with the beauty of its song; for if this were exactly imitated by man (as sometimes the notes of the nightingale are) it would seem to our ear quite devoid of taste.
Beliefs constitute the basic stratum, that which lies deepest, in the architecture of our life. By them we live, and by the same token we rarely think of them.... One may symbolize the individual life as a bank of issue. The bank lives on the credit of a gold reserve which is rarely seen, which lies at the bottom of metal coffers hidden in the vaults of the building. The most elementary caution will suggest that from time to time the effective condition of these guaranties--of these credences, one might say, that are the basis of credit--be passed in review.
The fact that men have a same origin and live in the same universe means that they are representatives of a same unity. Deep down, they are also related (or connected) among them; that they consider (or not) themselves as strangers, this just depends on the feeling (or sensation) that dictate their relationships. In their country, two fellow coutrymen whose paths berely cross (or see each only only briefly) with inferrence, would effusively rush themselves up (or throw themselves) into each other arms if they would happen to meet in a desert, among Cannibles.
The mathematical thermology created by Fourier may tempt us to hope that, as he has estimated the temperature of the space in which we move, me may in time ascertain the mean temperature of the heavenly bodies: but I regard this order of facts as for ever excluded from our recognition. We can never learn their internal constitution, nor, in regard to some of them, how heat is absorbed by their atmosphere. We may therefore define Astronomy as the science by which we discover the laws of the geometrical and mechanical phenomena presented by the heavenly bodies.
After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness.
People who think they have no belief quite often say they want to pray but they do not know who or what they could be praying to. Aquinas would not say to such people, 'Ah, but you see, if you became a believer, a Christian, we would change all that. You would come to understand to whom you are praying.' Not at all. He would say to such people, 'If you became a Christian you would stop being surprised or ashamed of your condition. You would be happy with it. For faith would assure you that you could not know what God is until he reveals himself to us openly.'
A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the Master is available to all people and doesn't reject anyone. He is ready to use all situations and doesn't waste anything. This is called embodying the light. What is a good man but a bad man's teacher? What is a bad man but a good man's job? If you don't understand this, you will get lost, however intelligent you are. It is the great secret.
Express yourself completely, then keep quiet. Be like the forces of nature: when it blows, there is only wind; when it rains, there is only rain; when the clouds pass, the sun shines through. If you open yourself to the Tao, you are at one with the Tao and you can embody it completely. If you open yourself to insight, you are at one with insight and you can use it completely. If you open yourself to loss, you are at one with loss and you can accept it completely. Open yourself to the Tao, then trust your natural responses; and everything will fall into place.
Almost in the same way as earlier physicists are said to have found suddenly that they had too little mathematical understanding to be able to master physics; we may say that young people today are suddenly in the position that ordinary common sense no longer suffices to meet the strange demands life makes. Everything has become so intricate that for its mastery an exceptional degree of understanding is required. For it is not enough any longer to be able to play the game well; but the question is again and again: what sort of game is to be played now anyway?
The appearance in nineteenth-century psychiatry, jurisprudence, and literature of a whole series of discourses on the species and subspecies of homosexuality, inversion, pederasty, and "psychic hermaphroditism" made possible a strong advance of social controls into this area of "perversity"; but it also made possible the formation of a "reverse" discourse: homosexuality began to speak in its own behalf, to demand that its legitimacy or "naturality" be acknowledged, often in the same vocabulary, using the same categories by which it was medically disqualified.
One of the characteristics of the university is that it is made up of professors who train professors, or professionals training professionals. Education was this no longer directed toward people who were to be educated with a view to become fully developed human beings, but to specialists, in other that they might learn how to train other specialists. This is the danger of "Scholasticism," that philosophical tendency which began to be sketched at the end of antiquity, developed in the Middle Ages, and whose presence is still recognizable in philosophy today.
You love the accidental. A smile from a pretty girl in an interesting situation, a stolen glance, that is what you are hunting for, that is a motif for your aimless fantasy. You who always pride yourself on being an observateur must, in return, put up with becoming an object of observation. Ah, you are a strange fellow, one moment a child, the next an old man; one moment you are thinking most earnestly about the most important scholarly problems, how you will devote your life to them, and the next you are a lovesick fool. But you are a long way from marriage.
But a mature humanity could get into a place where we no longer required these metaphysical spankings from messiahs and flying saucers that come along every thousand years or so to mess up the mess that has been created and try and send people off on another tack. And the way to do this is to look at the abysses that confront man as species and individuals and try to unify them. And I think that psilocybin offers a way out because it allows a dialogue with the over-mind. You won't read about it in "Scientific American" or anywhere else. You will carry it out.
The war on drugs was never meant to be won. Instead, it will be prolonged as long as possible in order to allow various intelligence operations to wring the last few hundreds of millions of dollars in illicit profits from the global drug scam; then defeat will have to be declared. "Defeat" will mean, as it did in the case of the Vietnam War, that the media will correctly portray the true dimensions of the situation and the real players, and that public revulsion at the culpability, stupidity and venality of the Establishment's role will force a policy review.
As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power. You can think about only what you know, so you ought to learn something; on the other hand, you can know only what you have thought about.
Of course, thanks to the house, a great many of our memories are housed, and if the house is a bit elaborate, if it has a cellar and a garret, nooks and corridors, our memories have refuges that are all the more clearly delineated. All our lives we come back to them in our daydreams. A psychoanalyst should, therefore, turn his attention to this simple localization of our memories. I should like to give the name of topoanalysis to this auxiliary of pyschoanalysis. Topoanalysis, then would be the systematic psychological study of the sites of our intimate lives.
Education is the point at which we decide whether we love the world enough to assume responsibility for it, and by the same token save it from that ruin which except for renewal, except for the coming of the new and the young, would be inevitable. And education, too, is where we decide whether we love our children enough not to expel them from our world and leave them to their own devices, nor to strike from their hands their chance of undertaking something new, something unforeseen by us, but to prepare them in advance for the task of renewing a common world.
What else is it that should trace the insuperable line? Is it the faculty of reason or perhaps the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as more conversable animal, than an infant of a day or a week or even a month old. But suppose they were otherwise, what would it avail? The question is not, Can they reason?, nor Can they talk? but, Can they suffer? Why should the law refuse its protection to any sensitive being? The time will come when humanity will extend its mantle over everything which breathes.
Body', 'soul', and 'spirit' may designate phenomenal domains which can be detached as themes for definite investigations; within certain limits their ontological indefiniteness may not be important. When, however, we come to the question of man's Being, this is not something we can simply compute by adding together those kinds of Being which body, soul, and spirit respectively possess--kinds of being whose nature has not as yet been determined. And even if we should attempt such an ontological procedure, some idea of the Being of the whole must be presupposed.
But let there be no misunderstanding: it is not that a real man, the object of knowledge, philosophical reflection or technological intervention, has been substituted for the soul, the illusion of theologians. The man described for us, whom we are invited to free, is already in himself the effect of a subjection more profound than himself. A 'soul' inhabits him and brings him to existence, which is itself a factor in the mastery that power exercises over the body. The soul is the effect and instrument of a political anatomy; the soul is the prison of the body.
There is no need of a way out! Don't you see that a way out is also part of the dream All you have to do is see the dream as dream. ...Wherever it leads you, it will be a dream. The very idea of going beyond the dream is illusory. Why go anywhere Just realize that you are dreaming a dream you call the world and stop looking for ways out. The dream is not your problem. Your problem is that you like one part of your dream and not another. Love all, or none of it, and stop complaining. When you have seen the dream as a dream, you have done all that needs be done.
We therefore work, not for the work's sake, but for money—and money is supposed to get us what we really want in our hours of leisure and play. In the United States even poor people have lots of money compared with the wretched and skinny millions of India, Africa, and China, while our middle andupper classes (or should we say "income groups") are as prosperous as princes. Yet, by and large, they have but slight taste for pleasure. Money alone cannot buy pleasure, though it can help. For enjoyment is an art and a skill for which we have little talent or energy.
Reading is merely a surrogate for thinking for yourself; it means letting someone else direct your thoughts. Many books, moreover, serve merely to show how many ways there are of being wrong, and how far astray you yourself would go if you followed their guidance. You should read only when your own thoughts dry up, which will of course happen frequently enough even to the best heads; but to banish your own thoughts so as to take up a book is a sin against the holy ghost; it is like deserting untrammeled nature to look at a herbarium or engravings of landscapes.
Poetry is related to philosophy as experience is related to empirical science. Experience makes us acquainted with the phenomenon in the particular and by means of examples, science embraces the whole of phenomena by means of general conceptions. So poetry seeks to make us acquainted with the Platonic Ideas through the particular and by means of examples. Philosophy aims at teaching, as a whole and in general, the inner nature of things which expresses itself in these. One sees even here that poetry bears more the character of youth, philosophy that of old age.
Sometimes the house of the future is better built, lighter and larger than all the houses of the past, so that the image of the dream house is opposed to that of the childhood home. Late in life, with indomitable courage, we continue to say that we are going to do what we have not yet done: we are going to build a house. This dream house may be merely a dream of ownership, the embodiment of everything that is considered convenient, comfortable, healthy, sound, desirable, by other people. It must therefore satisfy both pride and reason, two irreconcilable terms.
The neo-conservative critics of leftist critics of mass culture ridicule the protest against Bach as background music in the kitchen, against Plato and Hegel, Shelley and Baudelaire, Marx and Freud in the drugstore. Instead, they insist on recognition of the fact that the classics have left the mausoleum and come to life again, that people are just so much more educated. True, but coming to life as classics, they come to life as other than themselves; they are deprived of their antagonistic force, of the estrangement which was the very dimension of their truth.
There is a conceptual depth as well as a purely visual depth. The first is discovered by science; the second is revealed in art. The first aids us in understanding the reasons of things; the second in seeing their forms. In science we try to trace phenomena back to their first causes, and to general laws and principles. In art we are absorbed in their immediate appearance, and we enjoy this appearance to the fullest extent in all its richness and variety. Here we are not concerned with the uniformity of laws but with the multiformity and diversity of intuitions.
Never have I enjoyed youth so thoroughly as I have in my old age. In writing Dialogues in Limbo, The Last Puritan, and now all these descriptions of the friends of my youth and the young friends of my middle age, I have drunk the pleasure of life more pure, more joyful than it ever was when mingled with all the hidden anxieties and little annoyances of actual living. Nothing is inherently and invincibly young except spirit. And spirit can enter a human being perhaps better in the quiet of old age and dwell there more undisturbed than in the turmoil of adventure.
At the present moment in our culture this yearning for meaning and consciousness, this yearning to give and serve something higher than ourselves, is breaking through the hard crust of our widespread cultural materialism and pseudo-scientific underestimation of what a human being is meant to be together with an equally tragic overestimation of what we human beings are capable of in our present everyday state of being. The intensity of the present confusion about the nature and existence of God is a symptom of this yearning within the whole of our modern culture.
The nineteenth and twentieth centuries have given us as much terror as we can take. We have paid a high enough price for the nostalgia of the whole and the one, for the reconciliation of the concept and the sensible, of the transparent and the communicable experience. Under the general demand for slackening and for appeasement, we can hear the mutterings of the desire for a return of terror, for the realization of the fantasy to seize reality. The answer is: Let us wage a war on totality; let us be witnesses to the unpresentable; let us activate the differences.
Christian morality (so called) has all the characters of a reaction.... In its horror of sensuality, it made an idol of asceticism, which has been gradually compromised away into one of legality. It holds out the hope of heaven and the threat of hell, as the appointed and appropriate motives to a virtuous life - in this falling far below the best of the ancients, and doing what lies in it to give to human morality an essentially selfish character.... It is essentially a doctrine of passive obedience; it inculcates submission to all authorities found established.
I often like to think that our map of the world is wrong, that where we have centered physics, we should actually place literature as the central metaphor that we want to work out from. Because I think literature occupies the same relationship to life that life occupies to death. A book is life with one dimension pulled out of it. And life is something that lacks a dimension which death will give it. I imagine death to be a kind of release into the imagination in the sense that for characters in a book, what we experience is an unimaginable dimension of freedom.
If the Tao could be served up, everyone would serve it up to their lords. If the Tao could be offered, there is no one who would not offer it to their parents. If the Tao could be spoken of, there is no one in the world who would not speak of it to their brothers and sisters. if the Tao could be passed on, there is no one who would not pass it on to their heirs. However, it obviously cannot be so and the reason is as follows. If there is no true centre within to receive it, it cannot remain;if there is no true direction outside to guide it,it cannot be received.
And every historic effort to forge a democratic project has been undermined by two fundamental realities: poverty and paranoia. The persistence of poverty generates levels of despair that deepen social conflict the escalation of paranoia produces levels of distrust that reinforce cultural division. Rae is the most explosive issue in American life precisely because it forces us to confront the tragic facts of poverty and paranoia despair, and distrust. In short, a candid examination of race matters takes us to the core of the crisis of American democracy (p. 107).
Whenever learners or those beyond learning awaken the mind, for the first time they plant one buddha-nature. Working with the four elements and five clusters, if they practice sincerely they attain enlightenment. Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. This is because the four elements and five clusters and plants, trees, fences and walls are fellow students; because they are of the same essence, because they are the same mind and the same life, because they are the same body and the same mechanism.
With you a part of me hath passed away; For in the peopled forest of my mind A tree made leafless by this wintry wind Shall never don again its green array. Chapel and fireside, country road and bay, Have something of their friendliness resigned; Another, if I would, I could not find, And I am grown much older in a day. But yet I treasure in my memory Your gift of charity, and young hearts ease, And the dear honour of your amity; For these once mine, my life is rich with these. And I scarce know which part may greater be,-- What I keep of you, or you rob from me.
But because me and myself, as you no doubt are well aware, we are going to die, my relation—and yours too—to the event of this text, which otherwise never quite makes it, our relation is that of a structurally posthumous necessity. Suppose, in that case, that I am not alone in my claim to know the idiomatic code (whose notion itself is already contradictory) of this event. What if somewhere, here or there, there are shares in this non-secret’s secret? Even so the scene would not be changed. The accomplices, as you are once again well aware, are also bound to die.
We have to find a way of understanding how one category of sex can be "assigned" from both and another sense of sex can lead us to resist and reject that sex assignment. How do we understand that second sense of sex? It is not the same as the first - it is not an assignment that others give us. But maybe it is an assignment we give ourselves? If so, do we not need a world of others, linguistic practices, social institutions, and political imaginaries in order to move forward to claim precisely those categories we require, and to reject those that work against us?
It is clear, then, that the idea of a fixed method, or of a fixed theory of rationality, rests on too naive a view of man and his social surroundings. To those who look at the rich material provided by history, and who are not intent on impoverishing it in order to please their lower instincts, their craving for intellectual security in the form of clarity, precision, "objectivity," "truth," it will become clear that there is only one principle that can be defended under all circumstances and in all stages of human development. It is the principle: anything goes.
The further limits of our being plunge, it seems to me, into an altogether other dimension of existence from the sensible and merely understandable world. Name it the mystical region, or the supernatural region, whichever you choose. So far as our ideal impulses originate in this region (and most of them do originate in it, for we find them possessing us in a way for which we cannot articulately account), we belong to it in a more intimate sense than that in which we belong to the visible world, for we belong in the most intimate sense wherever our ideals belong.
Suppose that the organism is given the problem of determining the analysis of a stimulus at a certain level of representation - e.g., the problem of determining which sequence of words a given utterance encodes. Since, in the general case, transducer outputs underdetermine perceptual analyses, we can think of the solution of such problems as involving processes of nondemonstrative inference. In particular, we can think of each input system as a computational mechanism which projects and confirms a certain class of hyputheses on the basis of a certain body of data.
If you give the government the right to determine the consumption of the human body, to determine whether one should smoke or not smoke, drink or not drink, there is no good reply you can give to people who say, More important than the body is the mind and the soul, and man hurts himself much more by reading bad books, by listening to bad music and looking at bad movies. Therefore it is the duty of the government to prevent people from committing those faults. And, as you know, for many hundreds of years governments and authorities velieved that it was their duty.
Why shouldn't I be interested in politics? That is to say, what blindness, what deafness, what density of ideology would have to weigh me down to prevent me from being interested in what is probably the most crucial subject to our existence, that is to say the society in which we live, the economic relations within which it functions, and the system of power which defines the regular forms and the regular permissions and prohibitions of our conduct. The essence of our life consists, after all, of the political functioning of the society in which we find ourselves.