The Art of a well-developed genius is far different from the Artfulness of the Understanding, of the merely reasoningmind. Shakspeare was no calculator, no learned thinker; he was a mighty, many-gifted soul, whose feelings and works, like products of Nature, bear the stamp of the same spirit; and in which the last and deepest of observers will still find new harmonies with the infinite structure of the Universe; concurrences with later ideas, affinities with the higher powers and senses of man. They are emblematic, have many meanings, are simple and inexhaustible, like products of Nature; and nothing more unsuitable could be said of them than that they are works of Art, in that narrow mechanical acceptation of the word.
It may be that we have become so feckless as a people that we no longer care how things do work, but only what kind of quick, easy outer impression they give. If so, there is little hope for our cities or probably for much else in our society. But I do not think this is so.
Nature has pointed out a mixed kind of life as most suitable to the human race, and secretly admonished them to allow none of these biases to draw too much, so as to incapacitate them for other occupations and entertainments. Indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society. Abstruse thought and profound researches I prohibit, and will severely punish, by the pensive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception which your pretended discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your philosophy, be still a man.
There's an ocean of darkness and I drown in the night till I come through the darkness to the ocean of light, for the light is forever and the light it is free, "And I walk in the glory of the light," said he.
There's a tremendous popularfallacy which holds that significantresearch can be carried out by trying things. Actually it is easy to show that in general no significant problem can be solvedempirically, except for accidents so rare as to be statistically unimportant. One of my jests is to say that we work empirically — we use bull's eye empiricism. We try everything, but we try the right thing first!
Nationalism is always an effort in a direction opposite to that of the principle which createsnations. The former is exclusive in tendency, the latter inclusive. In periods of consolidation, nationalism has a positive value, and is a lofty standard. But in Europe everything is more than consolidated, and nationalism is nothing but a mania, a pretext to escape from the necessity of inventing something new, some greatenterprise.
I knowidealism is not playing on the radio right now, you don't see it on TV, irony is on heavy rotation, the knowingness, the smirk, the tired joke. I've tried them all out but I'll tell you this, outside this campus — and even inside it — idealism is under siege — beset by materialism, narcissism and all the other isms of indifference. Baggism, Shaggism. Raggism. Notism, graduationism, chismism, I don't know. Where's John Lennon when you need him?
As we are — the world is. That is, if we are greedy, envious, competitive, our society will be competitive, envious, greedy, which brings misery and war. The State is what we are. To bring about order and peace, we must begin with ourselves and not with society, not with the State, for the world is ourselves … If we would bring about a sane and happy society we must begin with ourselves and not with another, not outside of ourselves, but with ourselves.
Perhaps it is not true to speak of God as a judge at all, or of his judgements. There does not seem to be really any evidence that His worlds are places of trial but rather schools, places of training, or that He is a judge but rather a Teacher, a Trainer, not in the imperfect sense in which men are teachers, but in the sense of His contriving and adapting His wholeuniverse for one purpose of training every intelligent being to be perfect. … I think God would not be the Almighty, the All-Wise, the All-Good, if he were the judge, in the sense that the evangelical and Roman Catholic Christians impute judgement to him. … Our business is, I think, to understand, not to judge. What He does is, as far as we know, to rule by law down to the most infinitesimally small portion of His universe, not to judge.
The higher order edition of the Pattern I encountered in the Jewel … There were aspects of it I simply could not understand. This led to considerations of chaos theory, then to Menninger and all the others for its manifestations in consciousness. … Either it possesses a certain element of irrationality itself, like living things, or it is an intelligence of such an order that some of its processes only seem irrational to lesser beings. Either explanation amounts to the same thing from a practical standpoint.
Pleasure's fun. It's great, but you can't keep it going forever; just accept the fact that it's here and it's gone, and maybe then again, it will come back, and you'll get to do it again. Joy lasts forever. Pleasure is purely self-centered. It's all about your pleasure: it's about you. It's a selfish, self-centered emotion, that is created by a self-centered motive of greed. Joy is compassion. Joy is giving yourself to somebody else, or something else. And it's a kind of thing that is, in its subtlety and lowness, much more powerful than pleasure. You get hung up on pleasure; you're doomed. If you pursue joy; you will find everlasting happiness.
It is a callous age; we have seen so many marvels that we are ashamed to marvel more; the seven wonders of the world have become seven thousand wonders.
At this weak, pale, tabescentmoment in the history of Americanliterature, we need a battalion, a brigade, of Zolas to head out into this wild, bizarre, unpredictable, Hog-stomping, Baroque country of ours and reclaim it as literary property.
It is preoccupation with possessions, more than anything else, that prevents men from livingfreely and nobly. The State and Property are the great embodiments of possessiveness; it is for this reason that they are against life, and that they issue in war. Possession means taking or keeping some good thing which another is prevented from enjoying; creation means putting into the world a good thing which otherwise no one would be able to enjoy. Since the material goods of the world must be divided among the population, and since some men are by nature brigands, there must be defensive possession, which will be regulated, in a good community, by some principle of impersonal justice. But all this is only the preface to a good life or good political institutions, in which creation will altogether outweigh possession, and distributive justice will exist as an uninteresting matter of course. The supreme principle, both in politics and in private life, should be to promote all that is creative, and so to diminish the impulses and desires that center round possession.
We can never be sure that the opinion we are endeavouring to stifle is a false opinion; and if we were sure, stifling it would be an evil still. First: the opinion which it is attempted to suppress by authority may possibly be true. Those who desire to suppress it, of course deny its truth; but they are not infallible. They have no authority to decide the question for all mankind, and exclude every other person from the means of judging. To refuse a hearing to an opinion, because they are sure that it is false, is to assume that theircertainty is the same thing as absolute certainty. All silencing of discussion is an assumption of infallibility. Its condemnation may be allowed to rest on this common argument, not the worse for being common. Unfortunately for the good sense of mankind, the fact of their fallibility is far from carrying the weight in their practical judgment, which is always allowed to it in theory; for while every one well knows himself to be fallible, few think it necessary to take any precautions against their own fallibility, or admit the supposition that any opinion, of which they feel very certain, may be one of the examples of the error to which they acknowledge themselves to be liable.
The progress of the sciences toward theories of fundamental unity, cosmic symmetry (as in the unified field theory) — how do such theories differ, in the end, from that unity which Plato called “unspeakable” and “indiscribable,” the holisticknowledge shared by so many peoples of the earth, Christians included, before the advent of the industrial revolution made new barbarians of the peoples of the West? In the United States, before spiritualist foolishness at the end of the last century confused mysticism with “the occult” and tarnished both, William James wrote a master work of metaphysics; Emerson spoke of “the wisesilence, the universal beauty, to which every part and particle is equally related, the eternal One . . .”; Melville referred to “that profound silence, that only voice of God”; Walt Whitman celebrated the most ancient secret, that no God could be found “more divine than yourself.” And then, almost everywhere, a clear and subtle illumination that lent magnificence to life and peace to death was overwhelmed in the hard glare of technology. Yet that light is always present, like the stars of noon. Man must perceive it if he is to transcend his fear of meaningless, for no amount of “progress” can take its place.
Every relation, every gradation of nature is incalculably precious, but only to the soul which is poised upon itself, and to whom no loss, no change, can bring dull discord, for it is in harmony with the central soul.
There is truth and then again there is truth. For all that the world is full of people who go around believing they've got you or your neighbor figured out, there really is no bottom to what is not known. The truth about us is endless. As are the lies.
It will never make any difference to a hero what the laws are. His greatness will shine and accomplish itself unto the end, whether they second him or not. If he have earned his bread by drudgery, and in the narrow and crooked ways which were all an evil law had left him, he will make it at least honorable by his expenditure. Of the past he will take no heed; for its wrongs he will not hold himself responsible: he will say, All the meanness of my progenitors shall not bereave me of the power to make this hour and company fair and fortunate. Whatsoever streams of power and commodity flow to me, shall of me acquire healingvirtue, and become fountains of safety. Cannot I too descend a Redeemer into nature? Whosoever hereafter shall name my name, shall not record a malefactor, but a benefactor in the earth. If there be power in goodintention, in fidelity, and in toil, the north wind shall be purer, the stars in heaven shall glow with a kindlier beam, that I have lived. I am primarily engaged to myself to be a public servant of all the gods, to demonstrate to all men that there is intelligence and good will at the heart of things, and ever higher and yet higher leadings. These are my engagements; how can your law further or hinder me in what I shall do to men? On the other hand, these dispositions establish their relations to me. Wherever there is worth, I shall be greeted. Wherever there are men, are the objects of my study and love. Sooner of later all men will be my friends, and will testify in all methods the energy of their regard. I cannot thank your law for my protection. I protect it. It is not in its power to protect me. It is my business to make myself revered. I depend on my honor, my labor, and my dispositions for my place in the affections of mankind, and not on any conventions or parchments of yours.
Everyone is trying to reach for their own stars, and all of those stars aren’t light-years away. They are as close as our job, our family, our children, our next-door neighbors and our good friends.
Above their wreath-strewn graves we kneel, They kept the faith and fought the fight. Through flying lead and crimson steel They plunged for Freedom and the Right.
May we, their gratefulchildren, learn Their strength, who lie beneath this sod, Who went through fire and death to earn At last the accolade of God.
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