Intellectual Abilities Quotes

It was culture as class performance, literature fetishised for its ability to take educated people on false emotional journeys, so that they might afterwards feel superior to the uneducated people whose emotional journeys they liked to read about.

Every time we make jokes about how jologs someone's school is, we are not insulting the poor student's intellectual abilities but their parents' financial capacity.

It contributes greatly towards a man's moral and intellectual health, to be brought into habits of companionship with individuals unlike himself, who care little for his pursuits, and whose sphere and abilities he must go out of himself to appreciate.

It's clearly a crisis of two things: of consciousness and conditioning. We have the technological power, the engineering skills to save our planet, to cure disease, to feed the hungry, to end war; But we lack the intellectual vision, the ability to change our minds. We must decondition ourselves from 10,000 years of bad behavior. And, it's not easy.

At least I was true. My intellectual abilities gave me a release, and an excuse. I shunned company because I preferred books; and the dreams I confided to my father were of becoming a scholar in good earnest, and going to University. It was unheard-of several shocked governesses were only too quick to tell me, when I spoke a little too boldly -- but my father nodded and smiled and said, 'We'll see.' Since I believed my father could do anything -- except of course make me pretty -- I worked and studied with passionate dedication, lived in hope, and avoided society and mirrors.

It is one of the great ironies of corporate control that the corporate state needs the abilities of intellectuals to maintain power, yet outside of this role it refuses to permit intellectuals to think or function independently.

part of the art of teaching is the ability to rearrange the world for students - to force them to see things in a new way. i've known too many stupid intellectuals to believe that education and wisdom come as a package deal along with facts, it's your perspective that counts - your ability to see differently, not just to see a lot.

I have problems with a religion which says that faith in itself is enough for a ticket to heaven. In other words, that the ideal is your ability to manipulate your own common sense to accept something your intellect rejects. It's the same model of intellectual submission that dictatorships have used throughout time, the concept of a higher reasoning without any obligation to discharge the burden of proof.

But the secret of intellectual excellence is the spirit of criticism ; it is intellectual independence. And this leads to difficulties which must prove insurmountable for any kind of authoritarianism. The authoritarian will in general select those who obey, who believe, who respond to his influence. But in doing so, he is bound to select mediocrities. For he excludes those who revolt, who doubt, who dare to resist his influence. Never can an authority admit that the intellectually courageous, i.e. those who dare to defy his authority, may be the most valuable type. Of course, the authorities will always remain convinced of their ability to detect initiative. But what they mean by this is only a quick grasp of their intentions, and they will remain for ever incapable of seeing the difference.

The generality of mankind is lazy. What distinguishes men of genuine achievement from the rest of us is not so much their intellectual powers and aptitudes as their curiosity, their energy, their fullest use of their potentialities. Nobody really knows how smart or talented he is until he finds the incentives to use himself to the fullest. God has given us more than we know what to do with.

Narcissistic cathexis of the child by the mother does not exclude emotional devotion. On the contrary, she loves the child as her self-object, excessively, though not in the manner that he needs, and always on the condition that he presents his "false self." This is no obstacle to the development of intellectual abilities, but it is one to the unfolding of an authentic emotional life.

It's clearly a crisis of two things: of consciousness and conditioning. These are the two things that the psychedelics attack. We have the technological power, the engineering skills to save our planet, to cure disease, to feed the hungry, to end war; But we lack the intellectual vision, the ability to change our minds. We must decondition ourselves from 10,000 years of bad behavior. And, it's not easy.

Here is yet another important consideration for helping us to understand the individual in a group: Moreover, by the mere fact that he forms part of an organised group, a man descends several rungs in the ladder of civilization. Isolated, he may be a cultivated individual; in a crowd, he is a barbarian— that is, a creature acting by instinct. He possesses the spontaneity, the violence, the ferocity, and also the enthusiasm and heroism of primitive beings. He then dwells especially upon the lowering in intellectual ability which an individual experiences when he becomes merged in a group.

As a woman, my body is scrutinized, policed, and treated as a public commodity. As a fat woman, my body is also lampooned, openly reviled, and associated with moral and intellectual failure. My body limits my job prospects, access to medical care and fair trials, and – the one thing Hollywood movies and Internet trolls most agree on – my ability to be loved. So the subtext, when a thin person asks a fat person, ‘Where do you get your confidence?’ is, ‘You must be some sort of alien because if I looked like you, I would definitely throw myself into the sea.

Without deception, sexual attraction isn’t possible. Men deceive women in many ways, and women deceive men on a whole different, god-like level. It’s not just makeup. It’s something far much greater. Many women try to play dumb, lest the man get scared of their intellectual abilities. Many women fake flexibility when it comes to opinions, as they know many men aren’t accepting of a highly opinionated woman. It’s a multitude of things with women. Whereas with men, things are quite simple. They just have to portray that they are the most sorted out guys, will be good providers, and know what they are doing in their lives. Putting it in a nutshell, both men and women deceive each other. But after a few months of marriage, the veil of deception is lifted. The woman who once seemed timid suddenly begins to voice her concerns. The woman who once seemed flexible suddenly begins to assert her unpopular opinions and impose her will. Men disappoint too. The woman realizes her guy isn’t as sorted out as he pretended to be. All in all, only when people start living together do they come to know of their partners for real. No wonder why so many love marriages end up in divorce within a year.

Have they been educated to the level of their intellectual ability or ambition? Is their use of free time engaging, meaningful, and productive? Have they formulated solid and well-articulated plans for the future? Are they (and those they are close to) free of any serious physical health or economic problems? Do they have friends and a social life? A stable and satisfying intimate partnership? Close and functional familial relationships? A career—or, at least, a job—that is financially sufficient, stable and, if possible, a source of satisfaction and opportunity? If the answer to any three or more of these questions is no, I consider that my new client is insufficiently embedded in the interpersonal world and is in danger of spiraling downward psychologically because of that.

Instead of an intellectual search, there was suddenly a very deep gut feeling that something was different. It occurred when looking at Earth and seeing this blue-and-white planet floating there, and knowing it was orbiting the Sun, seeing that Sun, seeing it set in the background of the very deep black and velvety cosmos, seeing - rather, knowing for sure - that there was a purposefullness of flow, of energy, of time, of space in the cosmos - that it was beyond man's rational ability to understand, that suddenly there was a nonrational way of understanding that had been beyond my previous experience. There seems to be more to the universe than random, chaotic, purposeless movement of a collection of molecular particles. On the return trip home, gazing through 240,000 miles of space toward the stars and the planet from which I had come, I suddenly experienced the universe as intelligent, loving, harmonious.

I did not know what I was going to do with my life; before anything else I wanted to find an answer, my answer, to the timeless questions, and then after that I would decide what I would become. If I did not begin by discovering what was the grand purpose of life on earth, I said to myself, how would I be able to discover the purpose of my tiny ephemeral life? And if I did not give my life a purpose, how would I be able to engage in action? I was not interested in finding what life's purpose was objectively - this, I divined, was impossible and futile - but simply what purpose I, of my own free will, could give it in accord with my spiritual and intellectual needs. Whether or not this purpose was the true one did not, at that time, have any great significance for me. The important thing was that I should find (should create) a purpose congruent with my own self, and thus, by following it, reel out my particular desires and abilities to the furthest possible limit. For then at last I would be collaborating harmoniously with the totality of the universe.

Think outside the box? Indeed. But to add balance to that, one should not in the process forget what the inside of the box looks like as well. Those who are best at thinking outside the box do it not to puff themselves up, but to see how small they really are. As a contented fish in its fish tank appears to have a small, boring existence to us, imagine a larger, more perceptive kingdom (even by scientific taxonomy) to whom our contented existences may appear to be small and boring. This is where true creativity and massive perceptive abilities spawn a sense of intellectual humility; the kind which God adores.

The trick would be to find which few of them had the potential for raw power, the nearly superhuman stamina, the indomitable willpower, and the intellectual capacity necessary to master the details of technique. And which of them, coupled improbably with all those other qualities, had the most important one: the ability to disregard his own ambitions, to throw his ego over the gunwales, to leave it swirling in the wake of his shell, and to pull, not just for himself, not just for glory, but for the other boys in the boat.

In many areas of life, freedom is not so much the absence of restrictions as finding the right ones, the liberating restrictions. Those that fit with the reality of our nature and the world produce greater power and scope for our abilities and a deeper joy and fulfillment. Experimentation, risk, and making mistakes bring growth only if, over time, they show us our limits as well as our abilities. If we only grow intellectually, vocationally, and physically through judicious constraints–why would it not also be true for spiritual and moral growth? Instead of insisting on freedom to create spiritual reality, shouldn’t we be seeking to discover it and disciplining ourselves to live according to it?

When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of these subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time. A good writer should know as near everything as possible. Naturally he will not. A great enough writer seems to be born with knowledge. But he really is not; he has only been born with the ability to learn in a quicker ratio to the passage of time than other men and without conscious application, and with an intelligence to accept or reject what is already presented as knowledge. There are some things which cannot be learned quickly and time, which is all we have, must be paid heavily for their acquiring. They are the very simplest things and because it takes a man’s life to know them the little new that each man gets from life is very costly and the only heritage he has to leave. Every novel which is truly written contributes to the total of knowledge which is there at the disposal of the next writer who comes, but the next writer must pay, always, a certain nominal percentage in experience to be able to understand and assimilate what is available as his birthright and what he must, in turn, take his departure from. If a writer of prose knows enough about what he is writing about he may omit things that he knows and the reader, if the writer is writing truly enough, will have a feeling of those things as strongly as though the writer had stated them. The dignity of movement of an ice-berg is due to only one-eighth of it being above water. A writer who omits things because he does not know them only makes hollow places in his writing. A writer who appreciates the seriousness of writing so little that he is anxious to make people see he is formally educated, cultured or well-bred is merely a popinjay. And this too remember; a serious writer is not to be confounded with a solemn writer. A serious writer may be a hawk or a buzzard or even a popinjay, but a solemn writer is always a bloody owl.

..begin by talking about the kind of existentialist chaos that exists in our own lives and our inability to overcome the sense of alienation and frustration we experience when we try to create bonds of intimacy and solidarity with one another. Now part of this frustration is to be understood again in relation to structures and institutions. In the way in which our culture of consumption has promoted an addiction to stimulation - one that puts a premium on packaged and commodified stimulation. The market does this to convince us that our consumption keeps oiling the economy for it to reproduce itself. But the effect of this addiction to stimulation is an undermining, a waning of our ability for qualitatively rich relationships.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Socialism lost its way largely when it became decoupled from the processes of democracy. My vision of a socially just society is one that is deeply democratic, that allows people’s voices to be heard, where people actually govern. C.L.R James sometimes used the slogan “every cook can govern” to speak to the concept that there should be no hierarchies of power between those who lead and their constituencies. This idea is related to Antonio Gramsci’s argument that the goal of the revolutionary party is for every member to be an intellectual. That is, everyone has the capacity, has the ability to articulate a vision of reality and to fight for the realization of their values and goals in society. Gramsci is pointing toward the development of a strategy that is deeply democratic, one where we don’t have elitist, vanguardist notions of what society should look like, but have humility and the patience to listen to and learn from working class and poor people, who really are at the center of what any society is.

The ability to feel 'with' rather than 'for' is the essential difference between consciousness and emotion. When we feel for things we are emotionally moved. Pity, sympathy, and kindred feelings stir us, and yet they seldom give any definite impulse that is of value in the adjustment of any chain of circumstances. When we feel with things we are so much a part of them that we understand the innermost elements of their being. Thus understanding comes with consciousness, and knowledge with intellectual comprehension. According to the ancient doctrines, perfect consciousness — the ability to feel with everything as part of everything — was regarded as the ultimate state of so-called human unfoldment, and he who had achieved this had attained to godhood in his own right. The gods are simply emblematic of varying degrees of consciousness in that vast interval between ignorance and realization.

The third leg of critical pedagogy's three-legged stool involves something called "affective learning." How students feel in class shapes so much of how they receive content as well as their ability to develop critical thinking. Emotions matter for students and teachers alike. Social inequalities become important here via all the classroom practices that create privilege and penalty in the classroom, with all the feelings of empowerment and hurt that go with them. When we set up our classes such that some people dominate classroom discussions and others never say anything, we are actually teaching inequality and the emotions that it engenders. Social hierarchy is quite crucial to how students feel about learning, regardless of content and critical thinking.

For Socrates, all virtues were forms of knowledge. To train someone to manage an account for Goldman Sachs is to educate him or her in a skill. To train them to debate stoic, existential, theological, and humanist ways of grappling with reality is to educate them in values and morals. A culture that does not grasp the vital interplay between morality and power, which mistakes management techniques for wisdom, which fails to understand that the measure of a civilization is its compassion, not its speed or ability to consume, condemns itself to death. Morality is the product of a civilization, but the elites know little of these traditions. They are products of a moral void. They lack clarity about themselves and their culture. They can fathom only their own personal troubles. They do not see their own bases or the causes of their own frustrations. They are blind to the gaping inadequacies in our economic, social, and political structure and do not grasp that these structures, which they have been taught to serve, must be radically modified or even abolished to stave off disaster. They have been rendered mute and ineffectual. “What we cannot speak about” Ludwig Wittgenstein warned “we must pass over in silence.

1. That reason is a gift of God and that we should believe in its ability to comprehend the world. 2. That they have been wrong who undermined confidence in reason by enumerating the forces that want to usurp it: class struggle, libido, will to power. 3. That we should be aware that our being is enclosed within the circle of its perceptions, but not reduce reality to dreams and the phantoms of the mind. 4. That truth is a proof of freedom and that the sign of slavery is the lie. 5. That the proper attitude toward being is respect and that we must, therefore, avoid the company of people who debase being with their sarcasm, and praise nothingness. 6. That, even if we are accused of arrogance, it is the case that in the life of the mind a strict hierarchy is necessary. 7. That intellectuals in the twentieth century were afflicted with the habit of baratin, i.e., irresponsible jabber. 8. That in the hierarchy of human activities the arts stand higher than philosophy, and yet bad philosophy can spoil art. 9. That the objective truth exists; namely, out of two contrary assertions, one is true, one false, except in strictly defined cases when maintaining contradiction is legitimate. 10. That quite independently of the fate of religious denominations we should preserve a "philosophical faith," i.e., a belief in transcendence as a measure of humanity. 11. That time excludes and sentences to oblivion only those works of our hands and minds which prove worthless in raising up, century after century, the huge edifice of civilization. 12. That in our lives we should not succumb to despair because of our errors and our sins, for the past is never closed down and receives the meaning we give it by our subsequent acts.

And no matter how much the gray people in power despise knowledge, they can’t do anything about historical objectivity; they can slow it down, but they can’t stop it. Despising and fearing knowledge, they will nonetheless inevitably decide to promote it in order to survive. Sooner or later they will be forced to allow universities and scientific societies, to create research centers, observatories, and laboratories, and thus to create a cadre of people of thought and knowledge: people who are completely beyond their control, people with a completely different psychology and with completely different needs. And these people cannot exist and certainly cannot function in the former atmosphere of low self-interest, banal preoccupations, dull self-satisfaction, and purely carnal needs. They need a new atmosphere— an atmosphere of comprehensive and inclusive learning, permeated with creative tension; they need writers, artists, composers— and the gray people in power are forced to make this concession too. The obstinate ones will be swept aside by their more cunning opponents in the struggle for power, but those who make this concession are, inevitably and paradoxically, digging their own graves against their will. For fatal to the ignorant egoists and fanatics is the growth of a full range of culture in the people— from research in the natural sciences to the ability to marvel at great music. And then comes the associated process of the broad intellectualization of society: an era in which grayness fights its last battles with a brutality that takes humanity back to the middle ages, loses these battles, and forever disappears as an actual force.