Famous Philosophy Quotes

His philosophy was a mixture of three famous schools -- the Cynics, the Stoics and the Epicureans -- and summed up all three of them in his famous phrase, 'You can't trust any bugger further than you can throw him, and there's nothing you can do about it, so let's have a drink.

A bridge of silver wings stretches from the dead ashes of an unforgiving nightmare to the jeweled vision of a life started anew.

This fire that we call Loving is too strong for human minds. But just right for human souls.

What a lover’s heart knows let no man’s brain dispute.

Un-winged and naked, sorrow surrenders its crown to a throne called grace.

Compassion crowns the soul with its truest victory.

Writing isn't about making money, getting famous, getting dates, getting laid, or making friends. In the end it's about enriching the lives of those who will read your work, and enriching your own life as well. It's about getting up, getting well, and getting over. Getting happy, okay? Getting happy. ...this book...is a permission slip: you can, you should, and if you're brave enough to start, you will. Writing is magic, as much the water of life as any other creative art. The water is free. So drink. Drink and be filled up.

Know yourself fearlessly (even quietly) for all the things you are.

Where humanity sowed faith, hope, and unity, joy’s garden blossomed.

Knowledge planted in truth grows in truth. Strength born of peace loses nothing to hate.

In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: Did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, "The sole remaining task for philosophy is the analysis of language." What a comedown from the great tradition of philosophy from Aristotle to Kant!

Time (again, Time) like the soul, wears many faces, many bodies and climates and attitudes. The past is one face, the present a second and the future yet another.

We proceeded to make way across the mighty Hooghly River, a monstrous offshoot of the Ganges, where we contemplated for a moment, our thoughts seemingly caught in the roaring southward current; there we gazed, toward where the city transitions into mangrove jungle, and somewhere a bit further to the southwest where all the rivers split infinitely like capillaries, where those famous Bengal tigers trod among the sunderbans. Peering in that direction, Bajju gripped the vertical bars just above the horizontal pedestrian railing, breathing slowly and silently, knees locked, still, despite being on arguably the busiest and loudest bridge in the world.

I grew up once, I decided never to do it again

Realize that "I Can't" usually means "I won't"!

The Universe said, ‘Let me show your soul something beautiful.

The job facing American voters… in the days and years to come is to determine which hearts, minds and souls command those qualities best suited to unify a country rather than further divide it, to heal the wounds of a nation as opposed to aggravate its injuries, and to secure for the next generation a legacy of choices based on informed awareness rather than one of reactions based on unknowing fear.

A world without poetry and art would be too much like one without birds or flowers: bearable but a lot less enjoyable.

I also knew I had inherited the name of the world's most famous philosopher. I hated that. Everyone expected something from me. Something I just couldn't give. So I renamed myself Ari. If I switched the letter, my name was Air. I thought it might be a great thing to be the air. I could be something and nothing at the same time. I could be necessary and also invisible. Everyone would need me and no one would be able to see me.

One of the century’s most famous intellectual pronouncements comes at the beginning of The Myth of Sisyphus: “There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy.

Some people spend their entire lives thinking about one particular famous person. They pick one person who's famous, and they dwell on him or her. They devote almost their entire consciousness to thinking about this person they've never even met, or maybe met once. If you ask any famous person about the kind of mail they get, you'll find that almost every one of them has at least one person who's obsessed with them and writes constantly. It feels so strange to think that someone is spending their whole time thinking about you.

Poetry and art nourish the soul of the world with the flavor-filled substances of beauty, wisdom and truth.

The important thing to remember is not to forget

Aristotle was famous for knowing everything. He taught that the brain exists merely to cool the blood and is not involved in the process of thinking. This is true only of certain persons.

Iron deficiency can lead to a wardrobe full of crumpled clothes

I see the most effective teacher being the one who facilitates learning in the same way a gardener facilitates growth, as opposed to the one who is just giving instruction.

What is this slow blue dream of living, and this fevered death by dreaming?

The best learning is achieved through experience, not by instruction. Though instruction is sometimes necessary and helpful, it is often best to foster conditions and allow conditions whereby students learn through experience.

The truth is, Krishna was born much ahead of his time. All great persons are born ahead of their time, and all insignificant people are born after their time. It is only mediocre people who are born in their time.

The greatest skeptic must now admit that the land and sea-borne trade of India had given her a world-wide fame not only for her gold, spices and silk, but for her religions and philosophies also.

Philosophy is not confined to philosophers, thank God. Everyone has a philosophy. As Cicero famously said, you have no choice between having a philosophy and not having one, only between having a good one and having a bad one. And not to admit that you have a philosophy at all is to have a bad one. For it is one that does not know itself. So how could it know anything else, especially us?

I knew that the languages which one learns there are necessary to understand the works of the ancients; and that the delicacy of fiction enlivens the mind; that famous deeds of history ennoble it and, if read with understanding, aid in maturing one's judgment; that the reading of all the great books is like conversing with the best people of earlier times; it is even studied conversation in which the authors show us only the best of their thoughts; that eloquence has incomparable powers and beauties; that poetry has enchanting delicacy and sweetness; that mathematics has very subtle processes which can serve as much to satisfy the inquiring mind as to aid all the arts and diminish man's labor; that treatises on morals contain very useful teachings and exhortations to virtue; that theology teaches us how to go to heaven; that philosophy teaches us to talk with appearance of truth about things, and to make ourselves admired by the less learned; that law, medicine, and the other sciences bring honors and wealth to those who pursue them; and finally, that it is desirable to have examined all of them, even to the most superstitious and false in order to recognize their real worth and avoid being deceived thereby

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

Is numerical equality (forced by the use of specific physical units) the same as conceptual equality? Of course NOT!

Truth is not as pompous and romantic as myth ... but it has the immeasurable value of being the Truth.

Writing isn't about making money, getting famous, or making friends. It's about doing what you love the best you know how. It's about making a heart pound in fear, shrink from rage, weep with understanding, or soar with excitement. It's about making worlds and living in them deeply enough someone else can join you there. It's about life changed to words, words changed to life, over and over and over again. It's about giving.

There is in Albert Camus’ literary craftsmanship a seductive intelligence that could almost make a reader dismiss his philosophical intentions if he had not insisted on making them so clear.

It was George Bernard Shaw who famously said that you should not do to others as you would wish to be done to - the famous 'golden rule' of moral philosophy - because they might have other tastes.

As John Adams famously wrote during the American Revolution, “I must study politics and war, that our sons may have liberty to study mathematics and philosophy. Our sons ought to study mathematics and philosophy, geography, natural history and naval architecture, navigation, commerce and agriculture in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry and porcelain.” So maybe today they’re writing apps rather than studying poetry, but that’s an adjustment for the age.

Why does the universe go to all the bother of existing? Is the unified theory so compelling that it brings about its own existence? Or does it need a creator, and, if so, does he have any other effect on the universe? And who created him? Up to now, most scientists have been too occupied with the development of new theories that describe what the universe is to ask the question why. On the other hand, the people whose business it is to ask why, the philosophers, have not been able to keep up with the advance of scientific theories. In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: Did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, 'The sole remaining task for philosophy is the analysis of language.' What a comedown from the great tradition of philosophy from Aristotle to Kant! However, if we do discover a complete theory, it should in time be understandable in broad principle by everyone, not just a few scientists. Then we shall all, philosophers, scientists, and just ordinary people, be able to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to that, it would be the ultimate triumph of human reason--for then we would know the mind of God.

After some cogitation, it is difficult not to agree with Herman Bondi (1919 - 2005), who in his book 'Relativity and Common Sense' says: ... The surprising thing, surely, is that molecules in a gas behave so much as billiard balls, not that electrons behave so little like billiard balls.

Rainer Maria Rilke greeted and wrestled with the angels of his Duino Elegies in the solitude of a castle surrounded by white cliffs tall trees and the sea. I greeted most of mine in the solitude of a house that still vibrated with the throbs of a singular life that had helped shape many lives and with the ache of attempts to render useful service to that life. The River of Winged Dreams was therefore constructed as a link between dimensions of past and future emotions and intellect and matter and spirit.

Some have speculated that the way [Albert] Camus died made his theories on absurdity a self-fulfilling prophecy. Others would say it was the triumphant meaningful way he lived that allowed him to rise heroically above absurdity.

Many Americans first fell in love with the poetry of the thirteenth century teacher and spiritual leader Jelalludin Rumi during the early 1990s when the unparalleled lyrical grace, philosophical brilliance, and spiritual daring of his work took modern Western readers completely by surprise. The impact of its soulful beauty and the depth of its profound humanity were so intense that they reportedly prompted numerous individuals to spontaneously compose poetry.

Are your principles not engraved in all hearts, and in order to learn your laws is it not enough to go back into oneself and listen to the voice of one's conscience in the silence of the passions? There you have true philosophy. Let us learn to be satisfied with that, and without envying the glory of those famous men who are immortalized in the republic of letters, let us try to set between them and us that glorious distinction which people made long ago between two great peoples: one knew how to speak well; the other how to act well.

The sun doesn’t live in England; it comes here on holiday when we’re all at work.

It is easy to live with someone of value than someone famous.

Always try to be someone of value than someone famous.

Some people start to live when they die

Adversity turns into advantage With the use of our will Don't wish for less challenge But for more skill

Knowing the difference between right and wrong is not some religious ideal; it is our moral obligation.

Every great man is an idol, an oracle of inquiry. Don't aspire to know the former, but aspire to know the diety in his soul.

Anyhow, his basic philosophy was encapsulated in his famous statement, “I have an agreement with my people. They can say what they want. I can do what I want.

He developed his revolutionary philosophy, with its grounding not in the Bible or ancient writers but in human reason, and became famous and infamous for it.

In books "we converse with the wise, as in action with fools." That is, if we know how to select our books. "Some books are to be tasted," reads a famous passage, "others to be swallowed, and some few to be chewed and digested"; all these groups forming, no doubt, an infinitesimal portion of the oceans and cataracts of ink in which the world is daily bathed and poisoned and drowned.

One of the century’s most famous intellectual pronouncements comes at the beginning of The Myth of Sisyphus: “There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy

Space is infinite. To the mind that means freedom, liberation.' So wrote Arisko, our greatest turkle philosopher, in his most famous work, 'Thoughts In A Bathtub'," said Dottia, dreamily, in an inspired state.

Over the last seventy years humankind has broken not only the Law of the Jungle, but also the Chekhov Law. Anton Chekhov famously said that a gun appearing in the first act of a play will inevitably be fired in the third. Throughout

Absurdism is a philosophy centered on embracing the meaninglessness of life while simultaneously rebelling against it and embracing what life can offer us. Camus is most famously attributed with this statement “Life is meaningless.” While that quote may seem depressing on its own, it changes when we realize that what he is really saying is that we are the creators of meaning in our lives. Meaning does not originate from life, we assign meaning to life and everything within it. We get to make it up.

Everyone is trying to be famous and everyone is trying to trend. These people and the ones who are seeking attention on social media .They are more pandemic than corona virus, because they are misleading, hurting and destroying lot of lives while they are at it.

I don’t want to be admired, I just want to be useful. I don’t want to be idolized, I just want to be helpful. I don’t want to be great, I just want to be successful. I don’t want to be immortalized, I just want to be beneficial. I don’t want to be rich, I just want to be cheerful. I don’t want to be famous, I just want to be peaceful. I don’t want to be eminent, I just want to be blissful. I don’t want to be powerful, I just want to be joyful. I don’t want to be influential, I just want to be functional. I don’t want to be worshiped, I just want to be capable. I don’t want to be defied, I just want to be skillful. I don’t want to be pretentious, I just want to be masterful.

Virginia Woolf wrote famously, “About December 1910 human nature changed.” Well, one doubts it. What did change, and has been changing all through the closing decades of the 19th century, is that the intelligentsia became increasingly alienated from the bourgeois world from which it sprung, and wished to become something Higher. It wished to make novels difficult and technical – think of Woolf or Joyce – to keep them out of the hands of the uneducated and to elevate the intelligentsia to a new clerisy, a new aristocracy of the spirit. Similarly in painting, music, and philosophy. It wished to make everything difficult and technical, and it succeeded. [Economists Lawrence] Klein, [Paul] Samuelson, and [Jan] Tinbergen were middle-period modernists. The vices of modernism come from the master vice of Pride, the vice so characteristic of an actual or wannabe aristocracy. It is prideful overreaching to think that social engineering can work, that a smart lad at a blackboard can outwit the wisdom of the world or the ages, that a piece of machinery like statistical significance can tell you how big or small a number is.

Harriet Tubman, born into slavery, her head injured by an overseer when she was fifteen, made her way to freedom alone as a young woman, then become the most famous conductor on the Underground Railroad. She made nineteen dangerous trips back and forth, often disguised, escorting more than three hundred slaves to freedom, always carrying a pistol, telling the fugitives, "You'll be free or die." She expressed her philosophy: "There was one of two things I had a right to, liberty or death; if I could not have one, I would have the other; for no man should take me alive. . .

Thoreau went to Walden Pond to conduct his famous two-year experiment in simple living in large part so that he could refine his philosophy of life and thereby avoid misliving: A primary motive in going to Walden, he tells us, was his fear that he would, “when I came to die, discover that I had not lived.

One of the various theories proposed to explain the negative result of the famous Michelson-Morley experiment with light waves (conceived to measure the absolute space), was based on the ballistic hypothesis, i.e. on postulating that the speed of light predicted by Maxwell's equations was not given as relative to the medium but as relative to the transmitter (firearm). Had that been the case, the experiment negative results would have not caused such perplexity and frustration (as we shall see in forthcoming sections).

When I like a black person, they dislike me. When I like a white person, they despise me. When I like a mixed person, they harass me. When I like an illiterate person, they revile me. When I like an educated person, they attack me. When I like a weak person, they berate me. When I like a strong person, they condemn me. When I like a lowly person, they denounce me. When I like an eminent person, they renounce me. When I like a famous person, they disparage me. When I like a rich person, they trouble me. When I like a poor person, they hassle me. When I like an obscure person, they pester me. When I like a young person, they deride me. When I like an old person, they hate me. When I like myself, they slander me. Age doesn't separate us, maturity does. Ethnicity doesn't separate us, prejudice does. Tradition doesn't separate us, bigotry does. Ancestry doesn't separate us, character does. Religion doesn't separate us, ignorance does. Tribe doesn't separate us, intolerance does. Culture doesn't separate us, misunderstanding does. Sex doesn't separate us, bias does. Race doesn't separate us, injustice does. Class doesn't separate us, poverty does. Politics doesn't separate us, corruption does. Gender doesn't separate us, mentality does. Wealth doesn't separate us, greed does. Appearance doesn't separate us, attitude does. Power doesn't separate us, ambition does. Fame doesn't separate us, ego does.

Worrying about parents is a waste of time. It’s your life. Let’s have a martini.

a famous quote by Nietzsche, “Battle not with monsters, lest ye become a monster.

Although it is not as famous as Kuhn's SSR, Bas van Fraassen's book The Scientific Image (1980) has certainly had a profound effect on the philosophy of science

When your famous everyone is trying to elevate themselves by trying to bring you down.

Sow good seed, Learn to trust, In the law of averages There is no rush

It is more important to know that you don't know, than to know what you know.

People who don't mind winning an argument at the cost of losing you don't deserve you.

In his early text, somewhat cumbersomely titled 'Towards a Critique of Hegel's PHILOSOPHY OF RIGHT,' the young Karl Marx famously noted that religion - the Christian faith, he meant primarily - is 'the opiate of the people.' It's a drug, and it's a 'downer' or 'depressant' insulating people from the pain of oppressive social realities and consoling them with a dream world of heavenly bliss. Alternatively, religion can function as an 'upper,' a 'stimulant' energizing people for the tasks at hand - a function of religion Marx failed to grasp.

If someone drowned at sea a couple of hundred years ago they’d either start to decompose immediately or they’d get eaten by fish or other scavengers. The bones would eventually sink down to the seabed and either be slowly buried by marine silt or broken down further over the years, but the flesh would one way or another eventually become water, which would evaporate into clouds and then rain down upon the earth once again to become plants and flowers. The flowers in your garden could once have been famous pirates such as Blackbeard or Calico Jack.

What benefit have the Hindus derived from their contact with Christian nations? The idea generally prevalent in this country about the morality and truthfulness of the Hindus evidently has been very low. Such seeds of enmity and hatred have been sown by the missionaries that it would be an almost Herculean task to establish better relations between India and America... If we examine Greek, Chinese, Persian, or Arabian writings on the Hindus, before foreigners invaded India, we find an impartial description of their national character. Megasthenes, the famous Greek ambassador, praises them for their love of truth and justice, for the absence of slavery, and for the chastity of their women. Arrian, in the second century, Hiouen-thsang, the famous Buddhist pilgrim in the seventh century, Marco Polo in the thirteenth century, have written in highest terms of praise of Hindu morality. The literature and philosophy of Ancient India have excited the admiration of all scholars, except Christian missionaries.

The average person wastes his life. He has a great deal of energy but he wastes it. The life of an average person seems at the end utterly meaningless…without significance. When he looks back…what has he done? MIND The mind creates routine for its own safety and convenience. Tradition becomes our security. But when the mind is secure it is in decay. We all want to be famous people…and the moment we want to be something…we are no longer free. Intelligence is the capacity to perceive the essential…the what is. It is only when the mind is free from the old that it meets everything new…and in that there’s joy. To awaken this capacity in oneself and in others is real education. SOCIETY It is no measure of health to be well adjusted to a profoundly sick society. Nature is busy creating absolutely unique individuals…whereas culture has invented a single mold to which we must conform. A consistent thinker is a thoughtless person because he conforms to a pattern. He repeats phrases and thinks in a groove. What happens to your heart and your mind when you are merely imitative, naturally they wither, do they not? The great enemy of mankind is superstition and belief which is the same thing. When you separate yourself by belief tradition by nationally it breeds violence. Despots are only the spokesmen for the attitude of domination and craving for power which is in the heart of almost everyone. Until the source is cleared there will be confusion and classes…hate and wars. A man who is seeking to understand violence does not belong to any country to any religion to any political party. He is concerned with the understanding of mankind. FEAR You have religion. Yet the constant assertion of belief is an indication of fear. You can only be afraid of what you think you know. One is never afraid of the unknown…one is afraid of the known coming to an end. A man who is not afraid is not aggressive. A man who has no sense of fear of any kind is really a free and peaceful mind. You want to be loved because you do not love…but the moment you really love, it is finished. You are no longer inquiring whether someone loves you or not. MEDITATION The ability to observe without evaluating is the highest form of intelligence. In meditation you will discover the whisperings of your own prejudices…your own noises…the monkey mind. You have to be your own teacher…truth is a pathless land. The beauty of meditation is that you never know where you are…where you are going…what the end is. Down deep we all understand that it is truth that liberates…not your effort to be free. The idea of ourselves…our real selves…is your escape from the fact of what you really are. Here we are talking of something entirely different….not of self improvement…but the cessation of self. ADVICE Take a break with the past and see what happens. Release attachment to outcomes…inside you will feel good no matter what. Eventually you will find that you don’t mind what happens. That is the essence of inner freedom…it is timeless spiritual truth. If you can really understand the problem the answer will come out of it. The answer is not separate from the problem. Suffer and understand…for all of that is part of life. Understanding and detachment…this is the secret. DEATH There is hope in people…not in societies not in systems but only in you and me. The man who lives without conflict…who lives with beauty and love…is not frightened by death…because to love is to die.

Though Locke’s empiricist ideas are important, it was his political writing that made him famous. He proposed a social-contract theory of the legitimacy of government and the idea of natural rights to private property.

You don't have to be educated to be intelligent, eloquent to be wise, rich to be powerful, famous to be important, shameful to be popular, prominent to be superior, wealthy to be generous, influential to be fortunate, celebrated to be kind, famous to be hopeful, shameful to be happy, celebrated to be blessed, heartless to be strong, militant to be firm, loud to be assertive, cocky to be ambitious, overbearing to be dominant, nor aggressive to be determined. And you also don't have to be connected to be successful, gifted to be great, talented to be exceptional, connected to be brilliant, gifted to be extraordinary, talented to be successful, weak to be humble, frail to be meek, timid to be gentle, delicate to be humane, tame to be peaceful, vulnerable to be moderate, schooled to be cultured, literate to be civilized, conceited to be sophisticated, refined to be accomplished, well-bred to be polished, nor learned to be enlightened.

It is difficult for me to wag my finger at you from so very far away, particularly as my heart aches for you but really, darling, you must pack up this nonsensical situation once and for all. It is really beneath your dignity, not your dignity as a famous artist and a glamorous star, but your dignity as a human, only too human being. Curly [the shaven-headed Brynner] is attractive, beguiling, tender and fascinating, but he is not the only man in the world who merits those delightful adjectives?… do please try to work out for yourself a little personal philosophy and DO NOT, repeat DO NOT be so bloody vulnerable. To hell with God damned ‘L’Amour.’ It always causes far more trouble than it is worth. Don’t run after it. Don’t court it. Keep it waiting off stage until you’re good and ready for it and even then treat it with the suspicious disdain that it deserves … I am sick to death of you waiting about in empty houses and apartments with your ears strained for the telephone to ring. Snap out of it, girl! A very brilliant writer once said (Could it have been me?) ‘Life is for the living.’? Well, that is all it is for… …Unpack your sense of humour, and get on with living and ENJOY IT. Incidentally, there is one fairly strong-minded type who will never let you down and who loves you very much indeed. Just try to guess who it is. XXXX.

arts, I said, just like that in painting, in literature, I said, even philosophers are ignorant of philosophy. Most artists are ignorant of their art. They have a dilettante’s notion of art, remain stuck all their lives in dilettantism, even the most famous artists in the world. We

The most important leaders in the world are parents. The most important teachers in the world are students. The most important artists in the world are children. The most important preachers in the world are disciples. The most important healers in the world are patients. The most important prophets in the world are visionaries. The most powerful are those who shun power. The richest are those who shun money. The most eminent are those who shun titles. The most famous are those who shun fame. The most privileged are those who shun privilege. The most honorable are those who shun honor.

When Heidegger returned to teaching after his escapade as Nazi rector, one of his colleagues famously quipped, “Back from Syracuse?” The reference, of course, is to the three expeditions Plato made to Sicily in hopes of turning the young ruler Dionysius to philosophy and justice. The education failed, Dionysius remained a tyrant, and Plato barely escaped with his life. The parallel has been invoked more than once in discussions of Heidegger, the implication being that his tragicomic error was to have momentarily believed that philosophy could guide politics, especially the gutter politics of National Socialism.

Well, there is a piece of famous advice, grand advice even if it is German, to forget what you can't bear. The strong can forget, can shut out history. Very good. Even if it is self-flattery to speak of strength--these aesthetic philosophers, they take a posture, but power sweeps postures away. Still, it's true you can't go on transposing one nightmare into another, Nietzsche was certainly right about that. The tender-minded must harden themselves. Is this world nothing but a barren lump of coke? No, no, but what sometimes seems a system of prevention, a denial of what every human being knows. I love my children, but I am the world to them, and bring them nightmares. I had this child by my enemy. And I love her. The sight of her, the odor of her hair, this minute, makes me tremble with love. Isn't it mysterious how I love the child of my enemy? But a man doesn't need happiness for himself. No, he can put up with any amount of torment--with recollections, with his own familiar evils, despair. And this is the unwritten history of man, his unseen, negative accomplishment, his power to do without gratification for himself provided there is something great, something into which his being, and all beings can go. He does not need meaning as long as such intensity has scope. Because then it is self-evident; it is meaning.

Suppose... that you acquit me... Suppose that, in view of this, you said to me 'Socrates, on this occasion we shall disregard Anytus and acquit you, but only on one condition, that you give up spending your time on this quest and stop philosophizing. If we catch you going on in the same way, you shall be put to death.' Well, supposing, as I said, that you should offer to acquit me on these terms, I should reply 'Gentlemen, I am your very grateful and devoted servant, but I owe a greater obedience to God than to you; and so long as I draw breath and have my faculties, I shall never stop practicing philosophy and exhorting you and elucidating the truth for everyone that I meet. I shall go on saying, in my usual way, "My very good friend, you are an Athenian and belong to a city which is the greatest and most famous in the world for its wisdom and strength. Are you not ashamed that you give your attention to acquiring as much money as possible, and similarly with reputation and honour, and give no attention or thought to truth and understanding and the perfection of your soul?" And if any of you disputes this and professes to care about these things, I shall not at once let him go or leave him; no, I shall question him and examine him and test him; and if it appears that in spite of his profession he has made no real progress towards goodness, I shall reprove him for neglecting what is of supreme importance, and giving his attention to trivialities. I shall do this to everyone that I meet, young or old, foreigner or fellow-citizen; but especially to you my fellow-citizens, inasmuch as you are closer to me in kinship. This, I do assure you, is what my God commands; and it is my belief that no greater good has ever befallen you in this city than my service to my God; for I spend all my time going about trying to persuade you, young and old, to make your first and chief concern not for your bodies nor for your possessions, but for the highest welfare of your souls, proclaiming as I go 'Wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the State.' ...And so, gentlemen, I would say, 'You can please yourselves whether you listen to Anytus or not, and whether you acquit me or not; you know that I am not going to alter my conduct, not even if I have to die a hundred deaths.

Don't strive to be a leader, strive to be a server. Don't strive to be a general, strive to be a commander. Don't strive to be a teacher, strive to be a learner. Don't strive to be a warrior, strive to be a protector. Don't strive to be a prophet, strive to be a preacher. Don't strive to be a doctor, strive to be a healer. Don't strive to be a master, strive to be a learner. Don't strive to be an author, strive to be a reader. Don't strive to be a lecturer, strive to be a scholar. Don't strive to be an intellectual, strive to be a thinker. Not all of us were meant to teach, but all of us were meant to learn. Not all of us were meant to lead, but all of us were meant to serve. Not all of us were meant to be rich, but all of us were meant to be charitable. Not all of us were meant to be famous, but all of us were meant to be upright. Not all of us were meant to be mighty, but all of us were meant to persevere. Not all of us were meant to be extraordinary, but all of us were meant to prevail.

Perhaps you have heard the famous bit of wisdom about how the making of an omelet requires the breaking of eggs? This philosophy, while technically true, does not account for the fact that omelets are universally disappointing to all who eat them - equal parts water and rubber and slime. Who among us would not prefer a good cobbler or spiced pudding? Sophie often thought that Bustleburgh was not unlike the omelet maker who, having grown obsessed with his task, had decided that all eggs everywhere must be broken at any cost. While she acknowledged the convenience of living in a modern city, she wasn't sure it was worth the destruction of so many wondrous things . . . especially if those things included books.

Historically, discoveries of pure science are slow to reach the mainstream compared with those of the applied sciences, which noisily announce themselves with new medicines and gadgets. The Hubble has proved an exception, remaking, in a single generation, the popular conception of the universe. It has accomplished this primarily through the aesthetic force of its discoveries, which distill the difficult abstractions of astrophysics into singular expressions of color and light, vindicating Keats’s famous couplet: “Beauty is truth, truth beauty.” Though philosophy has hardly registered it, the Hubble has given us nothing less than an ontological awakening, a forceful reckoning with what is. The telescope compels the mind to contemplate space and time on a scale just shy of the infinite.

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

...most gentlemen of breeding considered themselves amateurs at all kinds of disciplines. Go all the way back to Jefferson, who collected fossils and wrote about botany and invented household tools and studied animals. He was an amateur anthropologist and even an amateur theologian who famously cut all the miracles out of the New Testament because he thought Jesus made a whole lot more sense without the supernatural material mucking up the good moral philosophy.

Even if there is only one possible unified theory, it is just a set of rules and equations. What is it that breathes fire into the equations and makes a universe for them to describe? The usual approach of science of constructing a mathematical model cannot answer the questions of why there should be a universe for the model to describe. Why does the universe go to all the bother of existing? Is the unified theory so compelling that it brings about its own existence? Or does it need a creator, and, if so, does he have any other effect on the universe? And who created him? Up to now, most scientists have been too occupied with the development of new theories that describe what the universe is to ask the question why. On the other hand, the people whose business it is to ask why, the philosophers, have not been able to keep up with the advance of scientific theories. In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, “The sole remaining task for philosophy is the analysis of language.” What a comedown from the great tradition of philosophy from Aristotle to Kant! However, if we do discover a complete theory, it should in time be understandable in broad principle by everyone, not just a few scientists. Then we shall all, philosophers, scientists, and just ordinary people, be able to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to that, it would be the ultimate triumph of human reason – for then we would know the mind of God.

Traditional feminism would tell you that we should concentrate on the big stuff like pay inequality, female circumcision in the Third World, and domestic abuse. And they are, obviously, pressing and disgusting and wrong, and the world cannot look itself squarely in the eye until they're stopped. But all those littler, stupider, more obvious day-to-day problems with being a woman are, in many ways, just as deleterious to women's peace of mind. It is the "Broken Windows" philosophy, transferred to female inequality. In the Broken Windows theory, if a single broken window on an empty building is ignored and not repaired, the tendency is for vandals to break a few more windows. Eventually, they may break into the building and light fires, or become squatters. Similarly, if we live in a climate where female pubic hair is considered distasteful, or famous and powerful women are constantly pilloried for being too fat or too thin, or badly dressed, then, eventually, people start breaking into women, and lighting fires in them. Women will get squatters. Clearly, this is not a welcome state of affairs.

Eliot's understanding of poetic epistemology is a version of Bradley's theory, outlined in our second chapter, that knowing involves immediate, relational, and transcendent stages or levels. The poetic mind, like the ordinary mind, has at least two types of experience: The first consists largely of feeling (falling in love, smelling the cooking, hearing the noise of the typewriter), the second largely of thought (reading Spinoza). The first type of experience is sensuous, and it is also to a great extent monistic or immediate, for it does not require mediation through the mind; it exists before intellectual analysis, before the falling apart of experience into experiencer and experienced. The second type of experience, in contrast, is intellectual (to be known at all, it must be mediated through the mind) and sharply dualistic, in that it involves a breaking down of experience into subject and object. In the mind of the ordinary person, these two types of experience are and remain disparate. In the mind of the poet, these disparate experiences are somehow transcended and amalgamated into a new whole, a whole beyond and yet including subject and object, mind and matter. Eliot illustrates his explanation of poetic epistemology by saying that John Donne did not simply feel his feelings and think his thoughts; he felt his thoughts and thought his feelings. He was able to "feel his thought as immediately as the odour of a rose." Immediately" in this famous simile is a technical term in philosophy, used with precision; it means unmediated through mind, unshattered into subject and object. Falling in love and reading Spinoza typify Eliot's own experiences in the years in which he was writing The Waste Land. These were the exciting and exhausting years in which he met Vivien Haigh-Wood and consummated a disastrous marriage, the years in which he was deeply involved in reading F. H. Bradley, the years in which he was torn between the professions of philosophy and poetry and in which he was in close and frequent contact with such brilliant and stimulating figures as Bertrand Russell and Ezra Pound, the years of the break from his family and homeland, the years in which in every area of his life he seemed to be between broken worlds. The experiences of these years constitute the material of The Waste Land. The relevant biographical details need not be reviewed here, for they are presented in the introduction to The Waste Land Facsimile. For our purposes, it is only necessary to acknowledge what Eliot himself acknowledged: the material of art is always actual life. At the same time, it should also be noted that material in itself is not art. As Eliot argued in his review of Ulysses, "in creation you are responsible for what you can do with material which you must simply accept." For Eliot, the given material included relations with and observations of women, in particular, of his bright but seemingly incurably ill wife Vivien(ne).

Hall, for example, probably the most famous and influential writer in the field, distinguishes between what he calls “low context” societies like the United States and Europe and the “high context” societies found throughout most of the developing world. In the former, when one communicates with others—whether orally or in writing—one is expected to be direct, clear, explicit, concrete, linear, and to the point. But in most of the rest of the world, such behavior is considered a bit rude and shallow: one should approach one’s subject in a thoughtfully indirect, suggestive, and circumlocutious manner.97

But in the essay “Of Truth” he writes: “The inquiry of truth, which is the lovemaking or wooing of it; the knowledge of truth, which is the praise of it; and the belief of truth, which is the enjoying of it, is the sovereign good of human natures.” In books “we converse with the wise, as in action with fools.” That is, if we know how to select our books. “Some books are to be tasted,” reads a famous passage, “others to be swallowed, and some to be chewed and digested”; all these groups forming, no doubt, an infinitesimal portion of the oceans and cataracts of ink in which the world is daily bathed and poisoned and drowned.

What gave my book the more sudden and general celebrity, was the success of one of its proposed experiments, made by Messrs. Dalibard and De Lor at Marly, for drawing lightning from the clouds. This engag'd the public attention every where. M. de Lor, who had an apparatus for experimental philosophy, and lectur'd in that branch of science, undertook to repeat what he called the Philadelphia Experiments; and, after they were performed before the king and court, all the curious of Paris flocked to see them. I will not swell this narrative with an account of that capital experiment, nor of the infinite pleasure I receiv'd in the success of a similar one I made soon after with a kite at Philadelphia, as both are to be found in the histories of electricity.

11. Let Go of your Idle Thoughts.[FN#263] [FN#263] A famous Zenist, Mu-go-koku-shi, is said to have replied to every questioner, saying: "Let go of your idle thoughts." A Brahmin, having troubled himself a long while with reference to the problem of life and of the world, went out to call on Shakya Muni that he might be instructed by the Master. He got some beautiful flowers to offer them as a present to the Muni, and proceeded to the place where He was addressing his disciples and believers. No sooner had he come in sight of the Master than he read in his mien the struggles going on within him. "Let go of that," said the Muni to the Brahmin, who was going to offer the flowers in both his hands. He dropped on the ground the flowers in his right hand, but still holding those in his left. "Let go of that," demanded the Master, and the Brahmin dropped the flowers in his left hand rather reluctantly. "Let go of that, I say," the Muni commanded again; but the Brahmin, having nothing to let go of, asked: "What shall I let go of, Reverend Sir? I have nothing in my hands, you know." "Let go of that, you have neither in your right nor in your left band, but in the middle." Upon these words of the Muni a light came into the sufferer's mind, and he went home satisfied and in joy.[FN#264] "Not to attach to all things is Dhyana," writes an ancient Zenist, "and if you understand this, going out, staying in, sitting, and lying are in Dhyana." Therefore allow not your mind to be a receptacle for the dust of society, or the ashes of life, or rags and waste paper of the world. You bear too much burden upon your shoulders with which you have nothing to do. [FN#264]

George Romney’s private-sector experience typified the business world of his time. His executive career took place within a single company, American Motors Corporation, where his success rested on the dogged (and prescient) pursuit of more fuel-efficient cars.41 Rooted in a particular locale, the industrial Midwest, AMC was built on a philosophy of civic engagement. Romney dismissed the “rugged individualism” touted by conservatives as “nothing but a political banner to cover up greed.”42 Nor was this dismissal just cheap talk: He once returned a substantial bonus that he regarded as excessive.43 Prosperity was not an individual product, in Romney’s view; it was generated through bargaining and compromises among stakeholders (managers, workers, public officials, and the local community) as well as through individual initiative. When George Romney turned to politics, he carried this understanding with him. Romney exemplified the moderate perspective characteristic of many high-profile Republicans of his day. He stressed the importance of private initiative and decentralized governance, and worried about the power of unions. Yet he also believed that government had a vital role to play in securing prosperity for all. He once famously called UAW head Walter Reuther “the most dangerous man in Detroit,” but then, characteristically, developed a good working relationship with him.44 Elected governor in 1962 after working to update Michigan’s constitution, he broke with conservatives in his own party and worked across party lines to raise the minimum wage, enact an income tax, double state education expenditures during his first five years in office, and introduce more generous programs for the poor and unemployed.45 He signed into law a bill giving teachers collective bargaining rights.46 At a time when conservatives were turning to the antigovernment individualism of Barry Goldwater, Romney called on the GOP to make the insurance of equal opportunity a top priority. As

Augustine relates in his Confessions how it was decisive for his own path when he learned that the famous philosopher Marius Victorinus had become a Christian. Victorinus had long refused to join the Church because he took the view that he already possessed in his philosophy all the essentials of Christianity, with whose intellectual premises he was in complete agreement.10 Since from his philosophical thinking, he said, he could already regard the central Christian ideas as his own, he no longer needed to institutionalize his convictions by belonging to a Church. Like many educated people both then and now, he saw the Church as Platonism for the people, something of which he as a full-blown Platonist had no need. The decisive factor seemed to him to be the idea alone; only those who could not grasp it themselves, as the philosopher could, in its original form needed to be brought into contact with it through the medium of ecclesiastical organization. That Marius Victorinus nevertheless one day joined the Church and turned from Platonist into Christian was an expression of his perception of the fundamental error implicit in this view. The great Platonist had come to understand that a Church is something more and something other than an external institutionalization and organization of ideas. He had understood that Christianity is not a system of knowledge but a way. The believers’ “We” is not a secondary addition for small minds; in a certain sense it is the matter itself—the community with one’s fellowmen is a reality that lies on a different plane from that of the mere “idea”. If Platonism provides an idea of the truth, Christian belief offers truth as a way, and only by becoming a way has it become man’s truth. Truth as mere perception, as mere idea, remains bereft of force; it only becomes man’s truth as a way that makes a claim upon him, that he can and must tread. Thus belief embraces, as essential parts of itself, the profession of faith, the word, and the unity it effects; it embraces entry into the community’s worship of God and, so, finally the fellowship we call Church. Christian belief is not an idea but life; it is, not mind existing for itself, but incarnation, mind in the body of history and its “We”. It is, not the mysticism of the self-identification of the mind with God, but obedience and service: going beyond oneself, freeing the self precisely through being taken into service by something not made or thought out by oneself, the liberation of being taken into service for the whole.

Varanasi is the holiest city in Hinduism in India, which is a very unique city in india. The land of Varanasi (Kashi) has been the ultimate pilgrimage spot for Hindus for ages. Often referred to as Benares, Varanasi is the oldest living city in the world. Ganges in Varanasi is believed to have the power to wash away the sins of mortals. Ganges is said to have its origins in the tresses of Lord Shiva and in Varanasi, it expands to the mighty river that we know of. The city is a center of learning and civilization for over 3000 years. With Sarnath, the place where Buddha preached his first sermon after enlightenment, just 10 km away, Varanasi has been a symbol of Hindu renaissance. Knowledge, philosophy, culture, devotion to Gods, Indian arts and crafts have all flourished here for centuries. The holy city has many other temples also. The Tulsi Manas mandir is a modern marble temple. The walls of the temple are engraved with verses and scenes from Ramcharitmanas, hindi version of Ramayana, written by Tulsidas ji who lived here. Varanasi has produced numerous famous scholars and intellectuals, who have left their mark in respective fields of activity. Varanasi is home to numerous universities, college, schools, Madarsas and Pathshalas and the Guru Shishya tradition still continue in many institutions. The literary tradition of languages, dialects, newspapers, magazines and libraries continue to even this day. In varanasi one must have to do Boat Ride.