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We are thinking beings, and we cannot exclude the intellect from participating in any of our functions.
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But facts are facts, and if we only get enough of them theyare sure to combine.
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You can't out-perform your self-image.
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Nothing is so fatiguing as the eternal hanging on of an uncompleted task.
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Footnotes -- little dogs yapping at the heels of the text
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History is a bath of blood.
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Few people have definitely articulated philosophies of their own. But almost everyone has his own peculiar sense of a certain total character in the universe, and of the inadequacy of fully to match it [to] the peculiar systems that he knows.
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Experience, as we know, has a way of boiling over, and making us correct our present formulas.
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What do believers in the Absolute mean by saving that their belief affords them comfort? They mean that since in the Absolute finite evil is ‘overruled’ already, we may, therefore, whenever we wish, treat the temporal as if it were potentially the eternal, be sure that we can trust its outcome, and, without sin, dismiss our fear and drop the worry of our finite responsibility. In short, they mean that we have a right ever and anon to take a moral holiday, to let the world wag in its own way, feeling that its issues are in better hands than ours and are none of our business.
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We all have a lifelong habit of inferiority to our full self..."
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Equality is attainable as long as you are part of the majority.
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Our life is always deeper than we know, is always more divine than it seems, and hence we are able to survive degradations and despairs which otherwise must engulf us.
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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.
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In modern eyes, precious though wars may be they must not be waged solely for the sake of the ideal harvest. Only when forced upon one, is a war now thought permissible.
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If we remembered everything, we should on most occasions be as ill off as if we remembered nothing. It would take us as long to recall a space of time as it took the original time to elapse, and we should never get ahead with our thinking. All recollected times undergo, accordingly, what M. Ribot calls foreshortening; and this foreshortening is due to the omission of an enormous number of facts which filled them.
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Religion . . . shall mean for us the feelings, acts and experiences of individual men in their solitude.
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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.
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A difference which makes no difference is no difference at all.
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In the dim background of our mind we know meanwhile what we ought to be doing: getting up, dressing ourselves, answering the person who has spoken to us, trying to make the next step in our reasoning. But somehow we cannot start.
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A remarkable parallel, which I think has never been noticed, obtains between the facts of social evolution on the one hand, and of zological evolution as expounded by Mr. Darwin on the other.
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The suspicion is in the air nowadays that the superiority of one of our formulas to another may not consist so much in its literal 'objectivity,' as in subjective qualities like its usefulness, its 'elegance,' or its congruity with our residual beliefs
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Humanism . . . is not a single hypothesis or theorem, and it dwells on no new facts. It is rather a slow shifting in the philosophic perspective, making things appear as from a new centre of interest or point of sight.
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Believe that life is worth living and your belief will help create the fact.
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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!