There are more ideas on earth than intellectuals imagine. And these ideas are more active, stronger, more resistant, more passionate than "politicians" think. We have to be there at the birth of ideas, the bursting outward of their force: not in books expressing them, but in events manifesting this force, in struggles carried on around ideas, for or against them. Ideas do not rule the world. But it is because the world has ideas (and because it constantly produces them) that it is not passively ruled by those who are its leaders or those who would like to teach it, once and for all, what it must think.

You too must be of good hope as regards death, gentlemen of the jury, and keep this one truth in mind, that a good man cannot be harmed either in life or in death, and that his affairs are not neglected by the gods. What has happened to me now has not happened of itself, but it is clear to me that it was better for me to die now and to escape from trouble. That is why my divine sign did not oppose me at any point. So I am certainly not angry with those who convicted me, or with my accusers. Of course that was not their purpose when they accused and convicted me, but they thought they were hurting me, and for this they deserve blame.

"What is truth?" said jesting Pilate, and would not stay for an answer. Pilate was in advance of his time. For "truth" itself is an abstract noun, a camel, that is, of a logical construction, which cannot get past the eye even of a grammarian. We approach it cap and categories in hand: we ask ourselves whether Truth is a substance (the Truth, the Body of Knowledge), or a quality (something like the colour red, inhering in truths), or a relation ("correspondence"). But philosophers should take something more nearly their own size to strain at. What needs discussing rather is the use, or certain uses, of the word "true." In vino, possibly, "veritas," but in a sober symposium "verum."

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