William James Quotes
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Organization and method mean much, but contagious human characters mean more in a university.
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...as I apprehend the Buddhist doctrine of karma, I agree in principle with that.
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Compared with what we ought to be, we are only half awake. Our fires are damped, our drafts are checked. We are making use of only a small part of our possible mental and physical resources.
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There is no more miserable human being than one in whom nothing is habitual but indecision.
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An impression which simply flows in at the pupil's eyes or ears and in no way modifies his active life, is an impression gone to waste. It is physiologically incomplete... Its motor consequences are what clinch it.
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So you see that the process of education, taken in a large way, may be described as nothing but the process of acquiring ideas or conceptions, the best educated mind being the mind which has the largest stock of them, ready to meet the largest possible variety of the emergencies of life. The lack of education means only the failure to have acquired them, and the consequent liability to be 'floored' and 'rattled' in the vicissitudes of experience.
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To begin with, our knowledge grows in spots. The spots may be large or small, but the knowledge ever grows all over... What you first gain from them is probably a small amount of new information, a few new definitions, or distinctions, or points of view. But while these special ideas are being added, the rest of your knowledge stands still, and only gradually will you 'line up' your previous opinions with the novelties I am trying to instil, and modify to some slight degree their mass.
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The nation blest above all nations is she in whom the civic genius of the people does the saving day by day, by acts without external picturesqueness; by speaking, writing, voting reasonably; by smiting corruption swiftly; by good temper between parties; by the people knowing true men when they see them, and preferring them as leaders to rabid partisans and empty quacks.
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Truth is what will be steadily borne out by subsequent experience
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To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our dis -beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time.
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The man who knows governments most completely is he who troubles himself least about a definition which shall give their essence. Enjoying an intimate acquaintance with all their particularities in turn, he would naturally regard an abstract conception in which these were unified as a thing more misleading than enlightening.
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No one sees further into a generalization than his own knowledge of detail extends.
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Begin to be now what you will be hereafter.
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A man of sense is never discouraged by difficulties; he redoubles his industry and his diligence, he perseveres and infallibly prevails at last.
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We with our lives are like islands in the sea, or like trees in the forest... But the trees also commingle their roots in the darkness underground.
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An idea, to be suggestive, must come to the individual with the force of revelation.
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What we really need the poet's and orator's I help to keep alive in us is not, then, the common and gregarious courage which Robert Shaw showed when he marched with you, men of the Seventh Regiment. It is that more lonely courage which he showed when he dropped his warm commission in the glorious Second to head your dubious fortunes, negroes of the Fifty-fourth. That lonely kind of courage (civic courage as we call it in times of peace) is the kind of valor to which the monuments of nations should most of all be reared.
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Most people live, whether physically, intellectually or morally, in a very restricted circle of their potential being. They make very small use of their possible consciousness, and of their soul's resources in general, much like a man who, out of his whole bodily organism, should get into a habit of using and moving only his little finger.
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Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream-visited planet are they found?
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If I should throw down a thousand beans at random upon a table, I could doubtless, by eliminating a sufficient number of them, leave the rest in almost any geometrical pattern you might propose to me, and you might then say that that pattern was the thing prefigured beforehand, and that the other beans were mere irrelevance and packing material. Our dealings with Nature are just like this.
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Pragmatism asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in anyone's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?
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Habit is the enormous flywheel of society, its most precious conservative agent. There is no more miserable human being than one in whom nothing is habitual but indecision. Full half the time of such a man goes to the deciding, or regretting, of matters which ought to be so ingrained in him as practically not to exist for his consciousness at all.
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If any organism fails to fulfill its potentialities, it becomes sick.
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It is art that makes life, and I know of no substitute whatsoever for the force and beauty of its process.