Before you, Bella, my life was like a moonless night. Very dark, but there were stars, points of light and reason. ...And then you shot across my sky like a meteor. Suddenly everything was on fire; there was brilliancy, there was beauty. When you were gone, when the meteor had fallen over the horizon, everything went black. Nothing had changed, but my eyes were blinded by the light. I couldn’t see the stars anymore. And there was no more reason, for anything.
Lovers and madmen have such seething brains,Such shaping fantasies, that apprehendMore than cool reason ever comprehends.The lunatic, the lover and the poetAre of imagination all compact:One sees more devils than vast hell can hold,That is, the madman: the lover, all as frantic,Sees Helen's beauty in a brow of Egypt:The poet's eye, in fine frenzy rolling,Doth glance from heaven to earth, from earth to heaven;And as imagination bodies forthThe forms of things unknown, the poet's penTurns them to shapes and gives to airy nothingA local habitation and a name.
Cassia.I know which life is my real one now, no matter what happens. It’s the one with you. For some reason, knowing that even one person knows my story makes things different. Maybe it’s like the poem says. Maybe this is my way of not going gentle.I love you. (Ky Markham)
It didn't make you noble to step away from something that wasn't working, even if you thought you were the reason for the malfunction. Especially then. It just made you a quitter. Because if you were the problem, chances were you could also be the solution. The only way to find out was to take another shot.
I'm telling you this for one reason and one reason only: No matter how sure you are of someone's love, it's always nice to hear it.
Those who will not reason, are bigots, those who cannot, are fools, and those who dare not, are slaves.
You have lost your reason and taken the wrong path. You have taken lies for truth, and hideousness for beauty. You would marvel if, owing to strange events of some sorts, frogs and lizards suddenly grew on apple and orange trees instead of fruit, or if roses began to smell like a sweating horse; so I marvel at you who exchange heaven for earth. I don't want to understand you.
Middle age has been defined as what happens when a person's broad mind and narrow waist change places.
Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory?Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power...Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that.Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells.There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural.]
Tell people there's an invisible man in the sky who created the universe, and the vast majority will believe you. Tell them the paint is wet, and they have to touch it to be sure.
The nuclear arms race is like two sworn enemies standing waist deep in gasoline, one with three matches, the other with five.
Doubt as sin. — Christianity has done its utmost to close the circle and declared even doubt to be sin. One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature — is sin! And notice that all this means that the foundation of belief and all reflection on its origin is likewise excluded as sinful. What is wanted are blindness and intoxication and an eternal song over the waves in which reason has drowned.
Enlightenment is man's release from his self-incurred tutelage. Tutelage is man's inability to make use of his understanding without direction from another. Self-incurred is this tutelage when its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! 'Have courage to use your own reason!'- that is the motto of enlightenment.
Were we incapable of empathy – of putting ourselves in the position of others and seeing that their suffering is like our own – then ethical reasoning would lead nowhere. If emotion without reason is blind, then reason without emotion is impotent.
Skepticism is thus a resting-place for human reason, where it can reflect upon its dogmatic wanderings and make survey of the region in which it finds itself, so that for the future it may be able to choose its path with more certainty. But it is no dwelling-place for permanent settlement. Such can be obtained only through perfect certainty in our knowledge, alike of the objects themselves and of the limits within which all our knowledge of objects is enclosed.
No rational argument will have a rational effect on a man who does not want to adopt a rational attitude.
Thinking only begins at the point where we have come to know that Reason, glorified for centuries, is the most obstinate adversary of thinking.
Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence.But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence.And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence.Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe?Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?
Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized.2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce.3.He married his cousin.4.He had an estranged relationship with his son.5. He had his first child out of wedlock.6. He urged the FDR to build the Atom bomb, which killed thousands of people.7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.
Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.
Maybe I’m strange and perverse, but I’ve always thought there was something sexy about a compelling argument.
Aristotle may be regarded as the cultural barometer of Western history. Whenever his influence dominated the scene, it paved the way for one of history's brilliant eras; whenever it fell, so did mankind.
Definitions are the guardians of rationality, the first line of defense against the chaos of mental disintegration.
Action is the activity of the rational soul, which abhors irrationality and must combat it or be corrupted by it. When it sees the irrationality of others, it must seek to correct it, and can do this either by teaching or engaging in public affairs itself, correcting through its practice. And the purpose of action is to enable philosophy to continue, for if men are reduced to the material alone, they become no more than beasts.