Clever Philosophy Quotes

A stupid man's report of what a clever man says can never be accurate, because he unconsciously translates what he hears into something he can understand.

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unnerving ease. It begins in your mind, always ... so you must fight hard to express it. You must fight hard to shine the light of words upon it. Because if you don't, if your fear becomes a wordless darkness that you avoid, perhaps even manage to forget, you open yourself to further attacks of fear because you never truly fought the opponent who defeated you.

Thought is so cunning, so clever, that it distorts everything for its own convenience.

Whenever I think of something but can't think of what it was I was thinking of, I can't stop thinking until I think I'm thinking of it again. I think I think too much.

Intelligence is more important than strength, that is why earth is ruled by men and not by animals.

In some remote corner of the universe, poured out and glittering among innumerable solar systems, there once was a star on which clever animals invented knowledge.

Memories make you sentimental, experiences make you smart.

I dislike Nietzsche because he likes the contemplation of pain, because he erects conceit into a duty, because the men whom he most admires are conquerors, whose glory is cleverness in causing men to die.

You've got a degree in philosophy; so you think you're cleverer than me. But I'm not just some drama queen. Cause it's where you're at, not where you've been.

Don't overestimate your emotions and underestimate your intelligence.

It is a courage which can find the solution to every problem, not the intelligence.

Never stop acquiring the commonsense, it is as good as the knowledge.

Many human beings say that they enjoy the winter, but what they really enjoy is feeling proof against it. For them there is no winter food problem. They have fires and warm clothes. The winter cannot hurt them and therefore increases their sense of cleverness and security. For birds and animals, as for poor men, winter is another matter. Rabbits, like most wild animals, suffer hardship.

In some remote corner of the universe, poured out and glittering in innumerable solar systems, there once was a star on which clever animals invented knowledge. That was the haughtiest and most mendacious minute of "world history"- yet only a minute. After nature had drawn a few breaths the star grew cold, and the clever animals had to die.

I often have long conversations all by myself, and I am so clever that sometimes I don't understand a single word of what I am saying." "Then you should certainly lecture on Philosophy," said the Dragon-fly

There is no good talking to him," said a Dragon-fly, who was sitting on the top of a large brown bulrush; "no good at all, for he has gone away." "Well, that is his loss, not mine," answered the Rocket. "I am not going to stop talking to him merely because he pays no attention. I like hearing myself talk. It is one of my greatest pleasures. I often have long conversations all by myself, and I am so clever that sometimes I don't understand a single word of what I am saying." "Then you should definitely lecture on Philosophy," said the Dragon-fly.

Have you noticed how the cleverest people at school are not those who make it in life? People who are conventionally clever get jobs on their qualifications (the past), not on their desire to succeed (the future). Very simply, they get overtaken by those who continually strive to be better than they are.

People in love overvalue their heart and undervalue their mind.

Simplicity, not cleverness, can be the source of happiness.

Tom felt his darkness. His father was beautiful and clever, his mother was short and mathematically sure. Each of his brothers and sisters had looks or gifts or fortune. Tom loved all of them passionately, but he felt heavy and earth-bound. He climbed ecstatic mountains and floundered in the rocky darkness between the peaks. He had spurts of bravery but they were bracketed in battens of cowardice.

The stupidest people suddenly become a little cleverer when we learn that they think well of us

Wisdom at the mountain-foot sees farther than intelligence at the mountaintop.

I think it is always important to ask fundamental questions, but when we do ask a fundamental question, most of us are seeking an answer, and then the answer is invariably superficial because there is no yes or no answer to life. Life is a movement, an endless movement, and to inquire into this extraordinary thing called life, with all its innumerable aspects, one must ask fundamental questions and never be satisfied with answers, however satisfactory they may be, because the moment you have an answer, the mind has concluded, and conclusion is not life - it is merely a static state. So what is important is to ask the right question and never be satisfied with the answer, however clever, however logical, because the truth of the question lies beyond the conclusion, beyond the answer, beyond the verbal expression. The mind that asks a question and is merely satisfied with an explanation, a verbal statement, remains superficial. It is only the mind that asks a fundamental question and is capable of pursuing that question to the end - it is only such a mind that can find out what is truth.

Is it not true that the clever rogue is like the runner who runs well for the first half of the course, but flags before reaching the goal: he is quick off the mark, but ends in disgrace and slinks away crestfallen and uncrowned. The crown is the prize of the really good runner who perseveres to the end.

It is not enough to show how clever we are by showing how obscure everything is".

As so often happens in philosophy, clever people accept a false general principle on a priori grounds and then devote endless labour and ingenuity to explaining away plain facts which obviously conflict with it.

The difference between science and philosophy is that the scientist learns more and more about less and less until she knows everything about nothing, whereas a philosopher learns less and less about more and more until he knows nothing about everything. There is truth in this clever crack, but, as Niels Bohr impressed, while the opposite of a trivial truth is false, the opposite of a great truth is another great truth.

Books can be immensely powerful. The ideas in them can change the way people think. Yet it was the Nazis and Stalin's officers who committed terrible crimes, and not Mein Kampf or the Communist Manifesto - and of course, the Manifesto contained many key ideas that are still relevant and important today, long after Stalin has gone. There is a crucial distinction between the book and its effect - it's crucial because if you talk about a book being harmful rather than its effect you begin to legitimise censorship. Abhorrent ideas need to be challenged by better ones, not banned.

I am generous because I've been poor,
 cautious because I've been naive,
 strong because I've been afraid,
 clever because I've been foolish,
 mighty because I've been weak, kind because I’ve been downtrodden, cheerful because I’ve been miserable, patient because I’ve been reckless, modest because I’ve been humbled, calm because I’ve been confused, friendly because I’ve been ostracized, noble because I’ve been dishonoured, loyal because I’ve been betrayed, confident because I’ve been nervous, pleasant because I’ve been malicious, chaste because I’ve been depraved, principled because I’ve been unethical, just because I’ve been persecuted, and tolerant because I’ve been discriminated against.

Most of the people make a mistake of thinking that people who are famous or rich. Are smart or have the highest IQ.

To be a scholar study math, to be a smart study magic.

Love is the power of a wise man. It is a net for a lover. It is a tool for a clever man. Love is a song for a singer.

Sophistry. From the Greek sophistes—those teachers of philosophy and rhetoric who gave their students the skills to make arguments that could be clever or persuasive but which weren’t necessarily grounded in reality.

Sometimes an act of common sense is indistinguishable from an act of genius.

Cleverness have no meanings until you find the stupidity that teach you.

An eye for an eye” is for the unwise: Due to it, many a war did arise. “Turn the other cheek” is for the clever: Due to it, many a peace didn’t shatter.

A stupid man’s report of what a clever man says is never accurate, because he unconsciously translates what he hears into something that he can understand.

Brilliance of the brain must be admired more than beauty of the body.

If my 'mind' don't mind, I don't mind.

If your expenditure brings you poverty, then you may call yourself a poor but the world will call you a fool.

One of chief pieces of advice I give to aspiring rationalists is "Don't try to be clever." And, "Listen to those quiet, nagging doubts." If you don't know, you don't know what you don't know, you don't know how much you don't know, and you don't know how much you needed to know.

You learned something right? Make it part of your life right away! You heard something clever? Internalize it instantly! You heard something beautiful? Add it to your life philosophy at once!

Ah, clever clogs, but it will have happened in one of my alternative lives. You know--the lives hot-shot scientists tell us we are living at the same time as this one we know about. Which being so, how do you know that what happens in one of your alternative lives doesn't sometimes leak through into your consciousness in this life, and make you sad that you aren't living that particular alternative life instead of this one? Don't you sometimes feel depressed for no reason you can think of? I do. And maybe that's why. We've had a leak from an alternative life and want that life now. Like wanting an ice cream when you were little, which you knew was in the freezer, but your mom wouldn't let you have it.

When the world is anxious, choose to be calm. When the world is hopeless, choose to be confident. When the world is troubled, choose to be determined. When the world is gloomy, choose to be optimistic. When the world is silly, choose to be clever. When the world is incompetent, choose to be effective. When the world is ignorant, choose to be knowledgeable. When the world is foolish, choose to be wise. When the world is perplexed, choose to be rational. When the world is narrow, choose to be tolerant. When the world is vulnerable, choose to be strong. When the world is deceptive, choose to be earnest. When the world is trivial, choose to be sensible. When the world is shallow, choose to be deep. When the world is low, choose to be high. When the world is darkness, choose to be light.

I have brought peace to this land, and security," he began. "And what of your soul, when you use the cleverness of argument to cloak such acts? Do you think that the peace of a thousand cancels out the unjust death of one single person? It may be desirable, it may win you praise from those who have happily survived you and prospered from your deeds, but you have committed ignoble acts, and have been too proud to own them. I have waited patiently here, hoping that you would come to me, for if you understood, then some of your acts would be mitigated. But instead you send me this manuscript, proud, magisterial, and demonstrating only that you have understood nothing at all." "I returned to public life on your advice, madam," he said stiffly. "Yes; I advised it. I said if learning must die it should do so with a friend by its bedside. Not an assassin.

Cleverness is egocentric, dramatic, gives you an illusion of success. We are always running behind it and ultimately suffer. Whereas simplicity is spiritual, blissful, not dramatic, simple but joyful and gives inner peace. Which is our ultimate goal.

The Story of the Rabbit and the Eggplant Once there was a race between a rabbit and an eggplant. Now, the eggplant, as you know, is a member of the vegetable kingdom, and the rabbit is a very fast animal. Everybody bet lots of money on the eggplant, thinking that if a vegetable challenges a live animal with four legs to a race, then it must be that the vegetable knows something. People expected the eggplant to win the race by some clever trick of philosophy. The race was started, and there was a lot of cheering. The rabbit streaked out of sight. The eggplant just sat there at the starting line. Everybody knew that in some surprising way the eggplant would wind up winning the race. Nothing of the sort happened. Eventually, the rabbit crossed the finish line and the eggplant hadn’t moved an inch. The spectators ate the eggplant. Moral: Never bet on an eggplant.

Sometimes one 'needs' to use cleverness and kick wisdom aside.It's not everything that needs the application of wisdom, cleverness has a role to play. Andby the fact that one knows when to use cleverness and kick wisdomaside, is another wisdom of its own.

Back therefore we find ourselves returning. Back to the wisdom of the plough; back to the wisdom of those who follow the sea. It is all a matter of the wheel coming full-circle. For the sophisticated system of mental reactions to which we finally give our adherence is only the intellectualised reproduction of what more happily constituted natures, without knowing what they possess, possess. Thus between true philosophers and the true simple people there is a magnetic understanding; whereas, the clever ones whose bastard culture only divorces them from the wisdom of the earth remain pilloried and paralysed on the prongs of their own conceit".

Russell is reputed at a dinner party once to have said, ‘Oh, it is useless talking about inconsistent things, from an inconsistent proposition you can prove anything you like.’ Well, it is very easy to show this by mathematical means. But, as usual, Russell was much cleverer than this. Somebody at the dinner table said, 'Oh, come on!’ He said, 'Well, name an inconsistent proposition,’ and the man said, 'Well, what shall we say, 2 = 1.’ 'All right,’ said Russell, 'what do you want me to prove?’ The man said, 'I want you to prove that you’re the pope.’ 'Why,’ said Russell, 'the pope and I are two, but two equals one, therefore the pope and I are one.

A stupid man’s report of what a clever man says is never accurate, because he unconsciously translates what he hears into something that he can understand. I would rather be reported by my bitterest enemy among philosophers than by a friend innocent of philosophy.

There is no priest purer than virtue, no prophet greater than faith, no preacher louder than prudence, no principality higher than goodness, and no power larger than love. There is no saint warmer than mercy, no angel swifter than joy, no nurse gentler than compassion, no pleasure sweeter than excitement, and no breeze cooler than peace. There is no student brighter than knowledge, no scholar sharper than intelligence, no teacher wiser than understanding, no disciple cleverer than humility, and no master loftier than wisdom.

When people bait on your stupidity.  They know that you are stupid enough to believe everything they say. You will follow and do whatever they want you to do, And you do follow, thinking you are smart and clever one ,the brightest candle in the room. You think you are in charge and you're leading. only to find out you are being used. You have no clue ,on what is really going on. In summary that is politics and cult life.

A citizen is no greater than his ideology, no cleverer than his intellect, no nobler than his aspirations, and no stronger than his opinions. A nation is no greater than its consciousness, no richer than its heritage, no grander than its potential, and no loftier than its luminaries. The world is no greater than its leaders, no smarter than its teachers, no better than its preachers, and no higher than its philosophers.

Zeno of Citium taught that “we should act carefully in all things—just as if we were going to answer for it to our teachers shortly thereafter.”16 That’s a rather clever mind trick that turns Stoic mentoring into a kind of mindfulness practice. Imagining that we’re being observed helps us to pay more attention to our own character and behavior. A Stoic-in-training, like the young Marcus, would have been advised always to exercise self-awareness by monitoring his own thoughts, actions, and feelings, perhaps as if his mentor, Rusticus, were continually observing him.

Clever deceivers rarely tell outright falsehoods. It’s too risky. The art of deception is closely related to the magician’s craft: it involves knowing how to draw attention to a harmless place, to deflect it away from the action. Deeply entrenched patterns of perceptual, emotional, and cognitive dispositions serve as instruments of deception. A skilled deceiver is an illusionist who knows how to manipulate the normal patterns of what is salient to their audience. He places salient markers—something red, something anomalous, something desirable—in the visual field, to draw attention just where he wants it.

The two of us wrote Anti-Oedipus together. Since each of us was several, there was already quite a crowd. Here we have made use of everything that came within range, what was closest as well as farthest away. We have assigned clever pseudonyms to prevent recognition. Why have we kept our own names? Out of habit, purely out of habit. To make ourselves unrecognizable in turn. To render imperceptible, not ourselves, but what makes us act, feel and think. Also because it’s nice to talk like everybody else, to say the sun rises, when everybody knows it’s only a manner of speaking. To reach, not the point where one no longer says I, but the point where it is no longer of any importance whether one says I. We are no longer ourselves. Each will know his own. We have been aided, inspired, multiplied.

Such was also the case with Nietzsche, a volcanic genius if ever there was one. Here, too, there is passionate exteriorization of an inward fire, but in a manner that is both deviated and demented; we have in mind here, not the Nietzschian philosophy, which taken literally is without interest, but his poetical work, whose most intense expression is in part his ‘Zarathustra’. What this highly uneven book manifests above all is the violent reaction of an a priori profound soul against a mediocre and paralyzing cultural environment; Nietzsche’s fault was to have only a sense of grandeur in the absence of all intellectual discernment. ‘Zarathustra’ is basically the cry of a grandeur trodden underfoot, whence comes the heart-rending authenticity – grandeur precisely – of certain passages; not all of them, to be sure, and above all not those which express a half-Machiavellian, half-Darwinian philosophy, or minor literary cleverness. Be that as it may, Nietzsche’s misfortune, like that of other men of genius, such as Napoleon, was to be born after the Renaissance and not before it; which indicates evidently an aspect of their nature, for there is no such thing as chance.

It is obvious that in his day-dreams he is a warrior, not a professor; all of the men he admires were military. His opinion of women, like every man's, is an objectification of his own emotion towards them, which is obviously one of fear. "Forget not thy whip"-- but nine women out of ten would get the whip away from him, and he knew it, so he kept away from women, and soothed his wounded vanity with unkind remarks. [...] [H]e is so full of fear and hatred that spontaneous love of mankind seems to him impossible. He has never conceived of the man who, with all the fearlessness and stubborn pride of the superman, nevertheless does not inflict pain because he has no wish to do so. Does any one suppose that Lincoln acted as he did from fear of hell? Yet to Nietzsche, Lincoln is abject, Napoleon magnificent. [...] I dislike Nietzsche because he likes the contemplation of pain, because he erects conceit into duty, because the men whom he most admires are conquerors, whose glory is cleverness in causing men to die. But I think the ultimate argument against his philosophy, as against any unpleasant but internally self-conscious ethic, lies not in an appeal to facts, but in an appeal to the emotions. Nietzsche despises universal love; I feel it the motive power to all that I desire as regards the world. His followers have had their innings, but we may hope that it is coming rapidly to an end.

For the Javanese...the purpose of knowledge (kaweruh) is love, not ambition or cleverness. Knowledge comes from caring enough to suffer and learn.

Always remember, animals can intimidate men with their strength but men cannot intimidate animals with their intelligence.

They say “as brave as lion”, they say “as clever as fox”, they say “ as friendly as dog” but nobody says “as something good as man”.

I enjoy poetry where I can talk as bizarre as I please, but theology or philosophy, I always respect the truth by taking it a step further.

Not to get too clever, but “consistent effort is a consistent challenge.

Kindness is true wisdom—not cleverness.

No tricks, no tools, but talent makes a task truly top class.

The energy used in thinking seems to have a chemical origin; for instance, a deficiency of iodine will turn a clever man into an idiot.

There is no good talking to him,” said a Dragon-fly, who was sitting on the top of a large brown bulrush; “no good at all, for he has gone away.” “Well, that is his loss, not mine,” answered the Rocket.  “I am not going to stop talking to him merely because he pays no attention.  I like hearing myself talk.  It is one of my greatest pleasures.  I often have long conversations all by myself, and I am so clever that sometimes I don’t understand a single word of what I am saying.” “Then you should certainly lecture on Philosophy,” said the Dragon-fly; and he spread a pair of lovely gauze wings and soared away into the sky.

And, of course, between the ups and downs, the good times and bad, there are ongoing challenges to keep everyone firing on all cylinders at all times. Not to get too clever, but “consistent effort is a consistent challenge.” There

We are shocked by thieves taking pride in their clever touch, prostitutes in their depravity and murderers in their callousness. But it is shocking only because the atmosphere of the circles they move in is restricted, and - what matters most - we are on the outside. But isn't the same thing happening when rich men take pride in their wealth (which is theft), military commanders in their victories (which are murder) and rulers in their power (which is violence)? We do not see them as people who corrupt the concept of life, or good and evil, in order to justify their own situation, but only because the circles of people who share these corrupt concepts are wider, and we belong to them.

Yoga is not something a person practices with music or mirrors or any other distraction. It's purpose is less about samyoga than it is about viyoga, which is to say, it is more about disconnecting than it is about connecting which many Westerners find strange, until they hear it explained. The reason a person practices every day is to disconnect from their deep connection to suffering. The author of the ancient Yogatattva Upanishad believed that without the practice of yoga, it was entirely impossible to set the atman free. The atman, of course, is the soul. And just as the rani said, we are so burdened down by our daily worries that many of us have become no different than beasts. We walk around eating and drinking and caring very little about our purpose in this life. Some of us are not even very clever beasts. We are merely trudging through our work, yoked to some terrible master or job. The goal of yoga is to changed all of this; to remind the human who has become like an ox that their yoke and harness can be taken off, even if it's only for a few minutes a day, and that through silencing the mind, we can silence greed, and hunger, and desire as well.

I thought what a good man he is, yet never annoyingly holy. And it struck me for the first time that if such a clever, highly educated man can believe in religion, it is almost impudent of an ignorant person like me to feel bored and superior about it.

For the mind depends so much on the temperament and disposition of the bodily organs that, if it is possible to find a means of rendering men wiser and cleverer than they have hitherto been, I believe that it is in medicine that it must be sought. It is true that the medicine which is now in vogue contains little of which the utility is remarkable; but, without having any intention of decrying it, I am sure that there is no one, even among those who make its study a profession, who does not confess that all that men know is almost nothing in comparison with what remains to be known; and that we could be free of an infinitude of maladies both of body and mind, and even also possibly of the infirmities of age, if we had sufficient knowledge of their causes, and of all the remedies with which nature has provided us.

Some of the men to whom Copernicus communicated his theory were German Lutherans, but when Luther came to know of it, he was profoundly shocked. ‘People give ear,’ he said, ‘to an upstart astrologer who strove to show that the earth revolves, not the heavens or the firmament, the sun and the moon. Whoever wishes to appear clever must devise some new system, which of all systems is of course the very best. This fool wishes to reverse the entire science of astronomy; but sacred Scripture tells us that Joshua commanded the sun to stand still, and not the earth.

Learn from friends, and you are intelligent. Learn from family, and you are clever. Learn from enemies, and you are wise. Learn from books, and you are intelligent. Learn from truth, and you are clever. Learn from nature, and you are wise. Learn from prosperity, and you are intelligent. Learn from hardship, and you are clever. Learn from death, and you are wise. Learn from the past, and you are intelligent. Learn from the present, and you are clever. Learn from the future, and you are wise. Learn from people, and you are intelligent. Learn from life, and you are clever. Learn from God, and you are wise.

Don't strive to be clever, strive to be sensible. Don't strive to be mighty, strive to be amiable. Don't strive to be eminent, strive to be helpful. Don't strive to be successful, strive to be useful. Don't strive to be rich, strive to be valuable. Don't strive to be great, strive to be humble. Don't strive to teach, strive to be knowledgable. Don't strive to preach, strive to be insightful. Don't strive to compete, strive to be impactful. Don't strive to command, strive to be resourceful. Don't strive to dominate, strive to be skillful. Don't strive to conquer, strive to be masterful. If you strive to be a preacher, strive to be spiritual. If you strive to be teacher, strive to be approachable. If you strive to be a leader, strive to be teachable. If you strive to be a warrior, strive to be thoughtful. If you strive to be a commander, strive to be gentle. If you strive to be a conqueror, strive to be merciful.

Once the troublesome mind "begins to compose speeches and dream up arguments, especially if these are clever, it will soon imagine it is doing important work." But if you can surpass those thoughts, Teresa explained, and ascend toward God, "it is a glorious bewilderment, a heavenly madness, in which true wisdom is acquired.

The clever seek comfort, the wise seek peace. The clever seek pleasure, the wise seek contentment. The clever seek riches, the wise seek happiness. The clever seek laughter, the wise seek joy. The clever seek company, the wise seek comrades. The clever seek crowds, the wise seek friends. The clever seek approval, the wise seek respect. The clever seek fame, the wise seek reverence. The clever seek acquaintances, the wise seek allies. The clever seek accomplices, the wise seek helpers. The clever seek associates, the wise seek partners. The clever seek connections, the wise seek mentors. The clever seek accolades, the wise seek excellence. The clever seek recognition, the wise seek awards. The clever seek prominence, the wise seek followers. The clever seek leadership, the wise seek impact. The clever seek power, the wise seek influence. The clever seek titles, the wise seek respect. The clever seek fame, the wise seek dignity. The clever seek glory, the wise seek integrity. The clever seek wants, the wise seek needs. The clever seek luxury, the wise seek convenience. The clever seek enjoyment, the wise seek fulfillment. The clever seek entertainment, the wise seek rest. The clever seek style, the wise seek grace. The clever seek brains, the wise seek heart. The clever seek appearance, the wise seek etiquette. The clever seek beauty, the wise seek honesty. The clever seek opinions, the wise seek facts. The clever seek truth, the wise seek knowledge. The clever seek ideas, the wise seek wisdom. The clever seek adventure, the wise seek discovery. The clever seek questions, the wise seek answers. The clever seek problems, the wise seek solutions. The clever seek amusement, the wise seek books. The clever seek an education, the wise seek enlightenment.

When leaders confront you, allow them. When leaders criticize you, permit them. When leaders annoy you, tolerate them. When leaders oppose you, debate them. When leaders provoke you, challenge them. When leaders encourage you, appreciate them. When leaders protect you, value them. When leaders help you, cherish them. When leaders guide you, treasure them. When leaders inspire you, revere them. When leaders fail you, pardon them. When leaders disappoint you, forgive them. When leaders exploit you, defy them. When leaders abandon you, disregard them. When leaders betray you, discipline them. When leaders regard you, acknowledge them. When leaders accommodate you, embrace them. When leaders favor you, esteem them. When leaders bless you, honor them. When leaders reward you, promote them. When your leaders are weak, uphold them. When your leaders are discouraged, comfort them. When your leaders are disappointed, strengthen them. When your leaders are defeated, encourage them. When your leaders are dejected, revitalize them. When your leaders are strong, approve them. When your leaders are brave, applaud them. When your leaders are determined, extol them. When your leaders are persevering, endorse them. When your leaders are fierce, exalt them. When your leaders are abusive, rebuke them. When your leaders are manipulative, chastise them. When your leaders are corrupt, punish them. When your leaders are evil, imprison them. When your leaders are tyrannical, overthrow them. When your leaders are considerate, receive them. When your leaders are compassionate, welcome them. When your leaders are appreciative, love them. When your leaders are generous, praise them. When your leaders are kind, venerate them. When your leaders are clever, keep them. When your leaders are prudent, trust them. When your leaders are shrewd, observe them. When your leaders are wise, believe them. When your leaders are enlightened, follow them. When your leaders are naive, caution them. When your leaders are shallow, teach them. When your leaders are unschooled, educate them. When your leaders are stupid, impeach them. When your leaders are foolish, depose them. When your leaders are able, empower them. When your leaders are open, engage them. When your leaders are honest, support them. When your leaders are impartial, respect them. When your leaders are noble, serve them. When your leaders are incompetent, train them. When your leaders are unqualified, develop them. When your leaders are dishonest, admonish them. When your leaders are partial, demote them. When your leaders are useless, remove them.

(This sect (the Encyclopaedists) propagate with much zeal the doctrine of materialism, which prevails among the great and the wits; we owe to it partly that kind of practical philosophy which, reducing Egotism to a system, looks upon society as a war of cunning; success the rule of right and wrong, honesty as an affair of taste or decency: and the world as the patrimony of clever scoundrels.))

She had a curious, receptive mind, which found much pleasure and amusement in listening to other folk. She was clever in leading folk on to talk. She loved ideas, and was considered very intellectual. What she liked most of all was an argument on religion or philosophy or politics, with some educated man. This she did not often enjoy. So she always had people tell her about themselves, finding her pleasure so.

All over the world the teenage millions searched for routes out of their dank, personal labyrinths. Signing up for that perfect extracurricular, rehearsing fake smiles before toothpaste-flecked mirrors, rummaging through their personalities to come up with laid-back greetings and clever put-downs to be saved for that special occasion. Lying sprawled on their beds, ankles crossed, while they overanalyzed the lyric sheet of the band that currently owned their soul, until the words became a philosophy.

In the years since the disaster, I often think of my friend Arturo Nogueira, and the conversations we had in the mountains about God. Many of my fellow survivors say they felt the personal presence of God in the mountains. He mercifully allowed us to survive, they believe, in answer to our prayers, and they are certain it was His hand that led us home. I deeply respect the faith of my friends, but, to be honest, as hard as I prayed for a miracle in the Andes, I never felt the personal presence of God. At least, I did not feel God as most people see Him. I did feel something larger than myself, something in the mountains and the glaciers and the glowing sky that, in rare moments, reassured me, and made me feel that the world was orderly and loving and good. If this was God, it was not God as a being or a spirit or some omnipotent, superhuman mind. It was not a God who would choose to save us or abandon us, or change in any way. It was simply a silence, a wholeness, an awe-inspiring simplicity. It seemed to reach me through my own feelings of love, and I have often thought that when we feel what we call love, we are really feeling our connection to this awesome presence. I feel this presence still when my mind quiets and I really pay attention. I don’t pretend to understand what it is or what it wants from me. I don’t want to understand these things. I have no interest in any God who can be understood, who speaks to us in one holy book or another, and who tinkers with our lives according to some divine plan, as if we were characters in a play. How can I make sense of a God who sets one religion above the rest, who answers one prayer and ignores another, who sends sixteen young men home and leaves twenty-nine others dead on a mountain? There was a time when I wanted to know that god, but I realize now that what I really wanted was the comfort of certainty, the knowledge that my God was the true God, and that in the end He would reward me for my faithfulness. Now I understand that to be certain–-about God, about anything–-is impossible. I have lost my need to know. In those unforgettable conversations I had with Arturo as he lay dying, he told me the best way to find faith was by having the courage to doubt. I remember those words every day, and I doubt, and I hope, and in this crude way I try to grope my way toward truth. I still pray the prayers I learned as a child–-Hail Marys, Our Fathers–-but I don’t imagine a wise, heavenly father listening patiently on the other end of the line. Instead, I imagine love, an ocean of love, the very source of love, and I imagine myself merging with it. I open myself to it, I try to direct that tide of love toward the people who are close to me, hoping to protect them and bind them to me forever and connect us all to whatever there is in the world that is eternal. …When I pray this way, I feel as if I am connected to something good and whole and powerful. In the mountains, it was love that kept me connected to the world of the living. Courage or cleverness wouldn’t have saved me. I had no expertise to draw on, so I relied upon the trust I felt in my love for my father and my future, and that trust led me home. Since then, it has led me to a deeper understanding of who I am and what it means to be human. Now I am convinced that if there is something divine in the universe, the only way I will find it is through the love I feel for my family and my friends, and through the simple wonder of being alive. I don’t need any other wisdom or philosophy than this: My duty is to fill my time on earth with as much life as possible, to become a little more human every day, and to understand that we only become human when we love. …For me, this is enough.

Both Jew and Gentile enjoyed complexities, especially the Greeks with their philosophical systems. They loved mental gymnastics and intellectual labyrinths. They believed the truth was knowable, but only to those with elevated minds. This system later became known as gnosticism, a belief that certain people, by virtue of their enhanced reasoning powers, could move beyond the hoi polloi and ascend to the level of enlightenment. At the time of Paul, we can trace at least fifty different philosophies rattling around in the Roman and Greek world. And the gospel came along and said, “None of it matters. We’ll destroy it all. Take all the wisdom of the wise, get the best, get the elite, the most educated, the most capable, the smartest, the most clever, the best at rhetoric, oratory, logic; get all the wise, all the scribes, the legal experts, the great debaters, and they’re all going to be designated fools.” The gospel says they are all foolish. Paul’s quotation of Isaiah 29:14 in verse 19, “I will destroy the wisdom of the wise,” had to be an offensive statement to his audience.

It may be remarked in passing that success is an ugly thing. Men are deceived by its false resemblances to merit. To the crowd, success ears almost the features of true mastery, and the greatest dupe of this counterfeit talent is History. Juvenal and Tacitus alone mistrust it. In these days an almost official philosophy has come to dwell in the house of Success, wear its livery, receive callers in its ante-chamber. Success in principle and for its own sake. Prosperity presupposes ability. Win a lottery-prize and you are a clever man. Winners are adulated. To be born with a caul is everything; luck is what matters. Be fortunate and you will be thought great. With a handful of tremendous exceptions which constitute the glory of a century, the popular esteem is singularly short-sighted. Gilt is as good as gold. No harm in being a chance arrival provided you arrive. The populace is an aged Narcissus which worships itself and applauds the commonplace. The tremendous qualities of Moses, an Aeschylus, a Dante, a Michelangelo or a Napoleon are readily ascribed by the multitude to any man, in any sphere, who has got what he set out to get - the notary who becomes a deputy, the hack playwright who produces a mock-Corneille, the eunuch who acquires a harem, the journeyman-general who by accident wins the decisive battle of an epoch. The profiteer who supplies the army of the Sambre-et-Meuse with boot-soles of cardboard and earns himself an income of four hundred thousand a year; the huckster who espouses usury and brings her to bed of seven or eight millions; the preacher who becomes bishop by loudly braying; the bailiff of a great estate who so enriches himself that on retirement he is made Minister of Finance - all this is what men call genius, just as they call a painted face beauty and a richly attired figure majesty. The confound the brilliance of the firmament with the star-shaped footprints of a duck in the mud.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them "the gospel" does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting the gospel is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense, it can’t be reconciled, and so they say no... God creates, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that. (excerpts all from chapter 7)

I am generous because I've been poor,
cautious because I've been naive,
 strong because I've been afraid,
 clever because I've been foolish,
 mighty because I've been weak, kind because I’ve been downtrodden, cheerful because I’ve been miserable, patient because I’ve been reckless, modest because I’ve been humbled, calm because I’ve been confused, friendly because I’ve been ostracized, noble because I’ve been dishonoured, loyal because I’ve been betrayed, confident because I’ve been nervous, pleasant because I’ve been malicious, chaste because I’ve been depraved, principled because I’ve been unethical, just because I’ve been persecuted, and tolerant because I’ve been discriminated against.

I am generous because I've been poor, cautious because I've been naive,
 strong because I've been afraid,
 clever because I've been foolish,
 mighty because I've been weak, kind because I’ve been downtrodden, cheerful because I’ve been miserable, patient because I’ve been reckless, modest because I’ve been humbled, calm because I’ve been confused, friendly because I’ve been ostracized, noble because I’ve been dishonoured, loyal because I’ve been betrayed, confident because I’ve been nervous, pleasant because I’ve been malicious, chaste because I’ve been depraved, principled because I’ve been unethical, just because I’ve been persecuted, and tolerant because I’ve been discriminated against.

Jenny Marzen made millions of dollars, as opposed to nickels, by writing novels that got seriously reviewed while selling big. Amy had skimmed her first one, a mildly clever thing about a philosophy professor who discovers her husband is cheating on her with one of her grad students, and who, while feigning ignorance of the affair, drives the girl mad with increasingly brutal critiques and research tasks, at one point banishing her to Beirut, first to learn fluent Arabic and then to read Avicenna's Al-Qanun fi al-Tibb, housed in the American University. This was, Amy thought, a showoffy detail that hinted at Marzen's impressive erudition but was probably arrived at within five Googling minutes.

I am generous because I've been poor,
 cautious because I've been naive,
 strong because I've been afraid,
 clever because I've been foolish,
 mighty because I've been weak, kind because I’ve been downtrodden, cheerful because I’ve been miserable, patient because I’ve been reckless, modest because I’ve been humbled, calm because I’ve been confused, friendly because I’ve been ostracized, noble because I’ve been dishonoured, loyal because I’ve been betrayed, confident because I’ve been nervous, pleasant because I’ve been malicious, chaste because I’ve been depraved, principled because I’ve been unethical, just because I’ve been persecuted, and tolerant because I’ve been discriminated against.

Whether the human mind can advance or not, is a question too little discussed, for nothing can be more dangerous than to found our social philosophy on any theory which is debatable but has not been debated. But if we assume, for the sake of argument, that there has been in the past, or will be in the future, such a thing as a growth or improvement of the human mind itself, there still remains a very sharp objection to be raised against the modern version of that improvement. The vice of the modern notion of mental progress is that it is always something concerned with the breaking of bonds, the effacing of boundaries, the casting away of dogmas. But if there be such a thing as mental growth, it must mean the growth into more and more definite convictions, into more and more dogmas. The human brain is a machine for coming to conclusions; if it cannot come to conclusions it is rusty. When we hear of a man too clever to believe, we are hearing of something having almost the character of a contradiction in terms. It is like hearing of a nail that was too good to hold down a carpet; or a bolt that was too strong to keep a door shut. Man can hardly be defined, after the fashion of Carlyle, as an animal who makes tools; ants and beavers and many other animals make tools, in the sense that they make an apparatus. Man can be defined as an animal that makes dogmas. As he piles doctrine on doctrine and conclusion on conclusion in the formation of some tremendous scheme of philosophy and religion, he is, in the only legitimate sense of which the expression is capable, becoming more and more human. When he drops one doctrine after another in a refined scepticism, when he declines to tie himself to a system, when he says that he has outgrown definitions, when he says that he disbelieves in finality, when, in his own imagination, he sits as God, holding no form of creed but contemplating all, then he is by that very process sinking slowly backwards into the vagueness of the vagrant animals and the unconsciousness of the grass. Trees have no dogmas. Turnips are singularly broad-minded. If then, I repeat, there is to be mental advance, it must be mental advance in the construction of a definite philosophy of life.

Whoever chooses employees by race is unqualified, whoever chooses employees by excellence is wise. Whoever chooses employees by gender is unintelligent, whoever chooses employees by performance is wise. Whoever chooses employees by class is unskilled, whoever chooses employees by resourcefulness is wise. Whoever chooses employees by appearance is untalented, whoever chooses employees by effectiveness is wise. Whoever chooses employees by ethnicity is unenlightened, whoever chooses employees by productiveness is wise. Whoever chooses friends by titles is unqualified, whoever chooses friends by competence is wise. Whoever chooses friends by reputation is unintelligent, whoever chooses friends by worthiness is wise. Whoever chooses friends by wealth is unskilled, whoever chooses friends by cleverness is wise. Whoever chooses friends by celebrity is untalented, whoever chooses friends by reverence is wise. Whoever chooses friends by power is unenlightened, whoever chooses friends by goodness is wise. Whoever chooses leaders by culture is unqualified, whoever chooses leaders by brilliance is wise. Whoever chooses leaders by tradition is unintelligent, whoever chooses leaders by inventiveness is wise. Whoever chooses leaders by ancestry is unskilled, whoever chooses leaders by intelligence is wise. Whoever chooses leaders by politics is untalented, whoever chooses leaders by kindness is wise. Whoever chooses leaders by religion unenlightened, whoever chooses leaders by righteousness is wise.

The continental philosopher comes to a philosophical conversation looking to have a communal experience where both sides learn from each other. Their perspective is often that we may be on different paragraphs but we are all on the same page. They’ll often speak in stories as an attempt to create a world where everyone listening works together to create agreed upon language/inside jokes/slang. By contrast, the analytic philosopher often comes to a philosophical conversation looking to win an argument. They often have a set of patterns, labels and pre-packaged arguments. To them, clever double speak and long drawn out narratives are not profound. They’ll often label it halfway through as just a bunch of made up gibberish that leaves things even more confusing than before. It is as if the analytic philosopher says to the continental philosopher ‘you are speaking gibberish’ and the continental philosopher responds with ‘exactly.

Don’t marry a sad spouse, marry a happy one. Don’t marry an impatient spouse, marry a forbearing one. Don’t marry a quarrelsome spouse, marry a pleasant one. Don’t marry a bitter spouse, marry a cheerful one. Don’t marry a fussy spouse, marry an easygoing one. Don’t marry a mean spouse, marry a kind one. Don’t marry a stingy spouse, marry a charitable one. Don’t marry a greedy spouse, marry a contented one. Don’t marry an envious spouse, marry a thankful one. Don’t marry a shameful spouse, marry an honorable one. Don’t marry a prideful spouse, marry a humble one. Don’t marry an imprudent spouse, marry a virtuous one. Marry a brave spouse, not a cowardly one. Marry a clever spouse, not a dull one. Marry an educated spouse, not a coarse one. Marry a hardworking spouse, not a lazy one. Marry a prudent spouse, not an ignorant one. Marry a decent spouse, not a rich one. Marry a cautious spouse, not a reckless one. Marry a rational spouse, not a senseless one. Marry a just spouse, not a bigoted one. Marry a tolerant spouse, not a racist one. Marry a fair spouse, not a chauvinistic one. Marry a strong spouse, not a weak one. Marry a wise spouse, not a foolish one. Marry an enlightened spouse, not a stupid one.

All I wanted to say,” bellowed the computer, “is that my circuits are now irrevocably committed to calculating the answer to the Ultimate Question of Life, the Universe, and Everything.” He paused and satisfied himself that he now had everyone’s attention, before continuing more quietly. “But the program will take me a little while to run.” Fook glanced impatiently at his watch. “How long?” he said. “Seven and a half million years,” said Deep Thought. Lunkwill and Fook blinked at each other. “Seven and a half million years!” they cried in chorus. “Yes,” declaimed Deep Thought, “I said I’d have to think about it, didn’t I? And it occurs to me that running a program like this is bound to create an enormous amount of popular publicity for the whole are of philosophy in general. Everyone’s going to have their own theories about what answer I’m eventually going to come up with, and who better, to capitalize on that media market than you yourselves? So long as you can keep disagreeing with each other violently enough and maligning each other in the popular press, and so long as you have clever agents, you can keep yourselves on the gravy train for life. How does that sound?” The two philosophers gaped at him. “Bloody hell,” said Majikthise, “now that is what I call thinking. Here, Vroomfondel, why do we never think of things like that?” “Dunno,” said Vroomfondel in an awed whisper; “think our brains must be too highly trained, Majikthise.” So saying, they turned on their heels and walked out of the door and into a life-style beyond their wildest dreams.

Disparity, Education and Economy Every dollar spent on luxury is a dollar of disparity. Citizens of earth could force big tech to pay their employees fair wages tomorrow, if they just stop buying their fancy, overpriced products and go for humbler alternatives unless the companies bring down their disparities in salary. The CEO may enjoy certain benefits of their position, but not until those working at the bottom can afford the fundamentals of life for their family. I'll say it to you plainly. An employee wronged is a company wronged. You see, trying to build a disparity-free economy pursuing revenue is like trying to achieve pregnancy through vasectomy. So long as greed drives the economy, it's not economy, but catastrophe. So long as greed drives the industries, it's not industrialization, it is vandalization. Ambition to climb the ladder of status so that you could be on the affluent side of disparity, is no ambition of a civilized human, it's the ambition of a caveman. So, before you pursue an ambition in life, educate yourself on a civilized definition of ambition. Yet the situation in our world is so pathetic that that's exactly the kind of ambition educational institutes sell. Schools and universities don't teach you to build a civilized society free from disparity, they teach you clever tactics to be on the affluent side of disparity. This is not education, this is castration. Concern for the society should be the bedrock of education - collective welfare should be the bedrock of economy - if not, we might as well start living as hobos on the streets, because with greed as the driving principle of education and economy, sooner or later all of us will end up on the streets.

I dispelled my invisibility for a few seconds in his full view, a finger resting provocatively on my lower lip, giving him a come-hither look under a streetlight. His jaw and the bottle of Żubrówka dropped at the same time. It shattered, drawing his eyes to the sidewalk, and I took the opportunity afforded by his distraction to disappear again. "That was mean," Oberon said, watching the man look wildly around for me and pawing at his eyes as if to clear them. Why? I asked. I’ve done him no harm. "Yes, you have. You will haunt him for the rest of his life. I know from experience." You’re haunted by someone flashing you on a street corner? "No. It was a dog park. Atticus and I were just arriving and she was leaving." Oh, here we go. "She was so fit and her coat was tightly curled and she had a perfect pouf on the end of her tail like a tennis ball. I saw her for maybe five seconds, until she hopped into a Honda and her human drove her away. And now I can’t see a Honda without seeing her." But that’s a good thing, isn’t it? Kind of romantic? A vision of perfection you can treasure forever, unspoiled by reality. "Well, I don’t know. In reality I’d like to try spoiling her, if she was in the mood." Look, Oberon, that man is lonely. He’s too skinny and sweaty, and I’m willing to bet you five cows that he’s socially awkward or he wouldn’t be staggering drunk at this hour. But now, for the rest of his life, he will remember the na**d woman on the street who looked at him with desire. When people treat him like something untouchable, he will have that memory to comfort him. "Or obsess over. What if he starts wandering the streets every night looking for you?" Then he’s misunderstood the nature of beauty. It doesn’t stay, except in our minds. "Oh! I think I see. That’s true, Clever Girl! Sausage never stays, because I eat it, but it’s always beautiful in my mind.

The fascist leaders were outsiders of a new type. New people had forced their way into national leadership before. There had long been hard-bitten soldiers who fought better than aristocratic officers and became indispensable to kings. A later form of political recruitment came from young men of modest background who made good when electoral politics broadened in the late nineteenth century. One thinks of the aforementioned French politician Léon Gambetta, the grocer’s son, or the beer wholesaler’s son Gustav Stresemann, who became the preeminent statesman of Weimar Germany. A third kind of successful outsider in modern times has been clever mechanics in new industries (consider those entrepreneurial bicycle makers Henry Ford, William Morris, and the Wrights). But many of the fascist leaders were marginal in a new way. They did not resemble the interlopers of earlier eras: the soldiers of fortune, the first upwardly mobile parliamentary politicians, or the clever mechanics. Some were bohemians, lumpen-intellectuals, dilettantes, experts in nothing except the manipulation of crowds and the fanning of resentments: Hitler, the failed art student; Mussolini, a schoolteacher by trade but mostly a restless revolutionary, expelled for subversion from Switzerland and the Trentino; Joseph Goebbels, the jobless college graduate with literary ambitions; Hermann Goering, the drifting World War I fighter ace; Heinrich Himmler, the agronomy student who failed at selling fertilizer and raising chickens. Yet the early fascist cadres were far too diverse in social origins and education to fit the common label of marginal outsiders. Alongside street-brawlers with criminal records like Amerigo Dumini or Martin Bormann one could find a professor of philosophy like Giovanni Gentile or even, briefly, a musician like Arturo Toscanini. What united them was, after all, values rather than a social profile: scorn for tired bourgeois politics, opposition to the Left, fervent nationalism, a tolerance for violence when needed.

Here’s a sentence in a book I’m reading: ‘We belong, of course, to a generation that’s seen through things, seen how futile everything is, and had the courage to accept futility, and say to ourselves: There’s nothing for it but to enjoy ourselves as best we can.’ Well, I suppose that’s my generation, the one that’s seen the war and its aftermath; and, of course, it is the attitude of quite a crowd; but when you come to think of it, it might have been said by any rather unthinking person in any generation; certainly might have been said by the last generation after religion had got the knock that Darwin gave it. For what does it come to? Suppose you admit having seen through religion and marriage and treaties, and commercial honesty and freedom and ideals of every kind, seen that there’s nothing absolute about them, that they lead of themselves to no definite reward, either in this world or a next which doesn’t exist perhaps, and that the only thing absolute is pleasure and that you mean to have it — are you any farther towards getting pleasure? No! you’re a long way farther off. If everybody’s creed is consciously and crudely ‘grab a good time at all costs,’ everybody is going to grab it at the expense of everybody else, and the devil will take the hindmost, and that’ll be nearly everybody, especially the sort of slackers who naturally hold that creed, so that they, most certainly, aren’t going to get a good time. All those things they’ve so cleverly seen through are only rules of the road devised by men throughout the ages to keep people within bounds, so that we may all have a reasonable chance of getting a good time, instead of the good time going only to the violent, callous, dangerous and able few. All our institutions, religion, marriage, treaties, the law, and the rest, are simply forms of consideration for others necessary to secure consideration for self. Without them we should be a society of feeble motor-bandits and streetwalkers in slavery to a few super-crooks. You can’t, therefore, disbelieve in consideration for others without making an idiot of yourself and spoiling your own chances of a good time. The funny thing is that no matter how we all talk, we recognise that perfectly. People who prate like the fellow in that book don’t act up to their creed when it comes to the point. Even a motor-bandit doesn’t turn King’s evidence. In fact, this new philosophy of ‘having the courage to accept futility and grab a good time’ is simply a shallow bit of thinking; all the same, it seemed quite plausible when I read it.

Our political system today does not engage the best minds in our country to help us get the answers and deploy the resources we need to move into the future. Bringing these people in—with their networks of influence, their knowledge, and their resources—is the key to creating the capacity for shared intelligence that we need to solve the problems we face, before it’s too late. Our goal must be to find a new way of unleashing our collective intelligence in the same way that markets have unleashed our collective productivity. “We the people” must reclaim and revitalize the ability we once had to play an integral role in saving our Constitution. The traditional progressive solution to problems that involve a lack of participation by citizens in civic and democratic processes is to redouble their emphasis on education. And education is, in fact, an extremely valuable strategy for solving many of society’s ills. In an age where information has more economic value than ever before, it is obvious that education should have a higher national priority. It is also clear that democracies are more likely to succeed when there is widespread access to high-quality education. Education alone, however, is necessary but insufficient. A well-educated citizenry is more likely to be a well-informed citizenry, but the two concepts are entirely different, one from the other. It is possible to be extremely well educated and, at the same time, ill informed or misinformed. In the 1930s and 1940s, many members of the Nazi Party in Germany were extremely well educated—but their knowledge of literature, music, mathematics, and philosophy simply empowered them to be more effective Nazis. No matter how educated they were, no matter how well they had cultivated their intellect, they were still trapped in a web of totalitarian propaganda that mobilized them for evil purposes. The Enlightenment, for all of its liberating qualities—especially its empowerment of individuals with the ability to use reason as a source of influence and power—has also had a dark side that thoughtful people worried about from its beginning. Abstract thought, when organized into clever, self-contained, logical formulations, can sometimes have its own quasi-hypnotic effect and so completely capture the human mind as to shut out the leavening influences of everyday experience. Time and again, passionate believers in tightly organized philosophies and ideologies have closed their minds to the cries of human suffering that they inflict on others who have not yet pledged their allegiance and surrendered their minds to the same ideology. The freedoms embodied in our First Amendment represented the hard-won wisdom of the eighteenth century: that individuals must be able to fully participate in challenging, questioning, and thereby breathing human values constantly into the prevailing ideologies of their time and sharing with others the wisdom of their own experience.