Notion.so Quotes

The notion of God, on the other hand, however inferior it may be in clearness to those mathematical notions so current in mechanical philosophy, has at least this practical superiority over them, that it guarantees an ideal order that shall be permanently preserved.

A newspaper man I know, who was stationed in London during the war, says tourists go to England with preconceived notions, so they always find exactly what they go looking for. I told him I’d go looking for the England of English literature, and he said: “Then it’s there.

Please write and tell me about London, I live for the day when I step off the boat-train and feel its dirty sidewalks under my feet. I want to walk up Berkeley Square and down Wimpole Street and stand in St.Paul's where John Donne preached and sit on the step Elizabeth sat on when she refused to enter the Tower, and like that. A newspaper man I know, who was stationed in London during the war, says tourists go to England with preconceived notions, so they always find exactly what they go looking for. I told him I'd go looking for the England of English literature, and he said: "Then it's there.

The world is going under, I thought, and this notion so little surprised me, it seemed as though I had been waiting a long time for just that to happen. But now, from amid the burning and collapsing city, I saw a boy come toward me. His hands were buried in his pockets and he hopped and skipped from one leg to another, resilient and light-hearted. Then he stopped and emitted an ingenious whistle -- our signal from grade school days, and the boy was my friend who had shot himself when he was a student. Immediately I too became, like him, a boy of twelve, and the burning city and the distant thunder and the blustering storm of howling voices from all corners of the world sounded wondrously exquisite to our newly awakened ears. Now everything was good, and the dark nightmare in which I had lived for so many despairing years was gone forever.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward. When you’re asked to solve

I felt Thomas studying me but no longer had the urge to mask my expression as I used to. He opened his mouth, then shut it, causing me to puzzle over what he might have said. Perhaps he’d grown as weary of having the same debate. I didn’t wish to tell anyone of our eventual betrothal until we’d spoken to my father. Thomas saw it as hesitancy on my part, a notion so ridiculous I refused to acknowledge it at all. We simply did not have the luxury of time to visit with Father and inform him of our intentions while we raced to the ship, as much as I wanted to. There wasn’t any part of me that didn’t long to be with him forever. After everything we’d been through over the last month, I thought he’d know that. A moment later, he wrapped an arm around my shoulders and tugged me near, safe in his indiscretion, since we were alone on the freezing deck. I relaxed into his embrace, letting the warmth of his body and the scent of his cologne comfort me. “I cannot promise all will be well, Audrey Rose.

What, sir, would you think of a member of the Weaker Sex who assumed the guise of a man, and left the home of her natural protector by way of the window?" "I should assume," replied Sir Richard, "that she had strong reasons for acting with such resolution." "She did not wish to marry me," said Mr. Griffin gloomily. "Oh!" said Sir Richard. "Well, I'm sure I can't see why she should be so set against me, but that's not it, sir. The thing is that here's my mother determined to find her, and to make her marry me, and so hush up the scandal. But I don't like it above half. If she dislikes the notion so much, I don't think I ought to marry her, do you?" "Emphatically not!" "I must say I am very glad to hear you say that, Sir Richard!" said Mr. Griffin, much cheered. "For you must know that my mother has been telling me ever since yesterday that I must marry her now, to save her name. But I think she would very likely make me uncomfortable, and nothing could make up for that, in my opinion." "A lady capable of escaping out of a window in the guise of a a man would quite certainly make you more than uncomfortable," said Sir Richard. "Yes, though she's only a chit of a girl, you know. In fact, she is not yet out. I am very happy to have had the benefit of the opinion of a Man of the World. I feel that I can rely on your judgment." "On my judgment, you might, but in nothing else, I assure you," said Sir Richard. "You know nothing of me, after all. How do you know that I am not now concealing your cousin from you?" "Ha-ha! Very good, upon my word! Very good, indeed!" said Mr. Griffin, saluting a jest of the first water.

The real question is: What is expiation? Is it compatible with a pure image of God? Is it not a phase in man’s religious development that we need to move beyond? If Jesus is to be the new messenger of God, should he not be opposing this notion? So the actual point at issue is whether the New Testament texts—if read rightly—articulate an understanding of expiation that we too can accept, whether we are prepared to listen to the whole of the message that it offers us.

Wouldn’t it calm your spirits to be reading a book instead?’ Sarah suggested. Mina’s expression indicated that this was a notion so self-evident as to be stupid, and was about to explain why. ‘Of course I would rather be reading. I would spend all my days reading if I could. But for reasons passing understanding, embroidery is considered a desirable accomplishment in a prospective wife, and therefore it is incumbent upon me to master it, such is my lot. So for pity’s sake, bring tea or I shall run mad.

Philosophy does not profess to be a particularized science, with a place alongside other such sciences and a restricted domain of its own for investigation; it comes after the particular sciences and ranks above them, dealing in an ultimate fashion with their respective objects, inquiring into their connections and the relations of these connections, until finally it arrives at notions so simple that they defy analysis and so general that there is no limit to their application. So understood, philosophy will exist as long as there are men endowed with the ability and energy to push the inquiry of reason to its furthest limit. So understood, it is a living fact, and it has a history of more than two thousand years.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward.

Leibniz based his philosophy upon two logical premisses, the law of contradiction and the law of sufficient reason. Both depend upon the notion of an 'analytic' proposition, which is one in which the predicate is contained in the subject—for instance, 'all white men are men'. The law of contradiction states that all analytic propositions are true. The law of sufficient reason (in the esoteric system only) states that all true propositions are analytic. This applies even to what we should regard as empirical statements about matters of fact. If I make a journey, the notion of me must from all eternity have included the notion of this journey, which is a predicate of me. 'We may say that the nature of an individual substance, or complete being, is to have a notion so completed that it suffices to comprehend, and to render deducible from it, all the predicates of the subject to which this notion is attributed. Thus the quality of king, which belongs to Alexander the Great, abstracting from the subject, is not sufficiently determined for an individual, and does not involve other qualities of the same subject, nor all that the notion of this prince contains, whereas God, seeing the individual notion or haecceity of Alexander, sees in it at the same time the foundation and the reason of all the predicates which can be truly attributed to him, as e.g. whether he would conquer Darius and Porus, even to knowing a priori (and not by experience) whether he died a natural death or by poison, which we can only know by history.

Philosophy does not profess to be a particularized science, with a place alongside other such sciences and a restricted domain of its own for investigation ; it comes after the particular sciences and ranks above them, dealing in an ultimate fashion with their respective objects, inquiring into their connexions and the relations of these connexions, until finally it arrives at notions so simple that they defy analysis and so general that there is no limit to their application. So understood, philosophy will exist as long as there are men endowed with the ability and energy to push the inquiry of reason to its furthest limit. So understood, it is a living fact, and it has a history of more than two thousand years.

there is some sweet seduction in feeling another admires us—a notion so flattering that some return of esteem takes place without our quite being aware

Letting go of notions, so we may see, Through different eyes, with an open heart, Release judgment, and prejudice depart, For in understanding, we truly find, That unity and love are intertwined.

This is the nature of the American legal system, and of conspiracy as well. It’s slow, adversarial. Moral quandaries and personal issues are reduced to brief moments and decided on small points of law. Even a winning case will likely see as many setbacks as it does victories, and it falls upon the constitution of the players to weather the former to get to the latter. And this isn’t even the real legal battle—these are just arguments over the attempts to obtain what is called “prior restraint” of speech. The conspirators were trying to get the tape taken down before—until—they’d won their case. Harder’s thinking was that a sex tape recorded without consent was so egregious that a judge would be sympathetic. Gawker’s lawyers enjoy disabusing their opponent of this notion. So does the judge.

Theism and materialism, so indifferent when taken retrospectively, point, when we take them prospectively, to wholly different outlooks of experience. For, according to the theory of mechanical evolution, the laws of redistribution of matter and motion, tho they are certainly to thank for all the good hours which our organisms have ever yielded us and for all the ideals which our minds now frame, are yet fatally certain to undo their work again, and to redissolve everything that they have once evolved. You all know the picture of the last state of the universe which evolutionary science foresees. I cannot state it better than in Mr. Balfour's words: That is the sting of it, that in the vast driftings of the cosmic weather, tho many a jeweled shore appears, and many an enchanted cloud-bank floats away, long lingering ere it be dissolved—even as our world now lingers, for our joy-yet when these transient products are gone, nothing, absolutely NOTHING remains, of represent those particular qualities, those elements of preciousness which they may have enshrined. Dead and gone are they, gone utterly from the very sphere and room of being. Without an echo; without a memory; without an influence on aught that may come after, to make it care for similar ideals. This utter final wreck and tragedy is of the essence of scientific materialism as at present understood. The lower and not the higher forces are the eternal forces, or the last surviving forces within the only cycle of evolution which we can definitely see. Mr. Spencer believes this as much as anyone; so why should he argue with us as if we were making silly aesthetic objections to the 'grossness' of 'matter and motion,' the principles of his philosophy, when what really dismays us is the disconsolateness of its ulterior practical results? No the true objection to materialism is not positive but negative. It would be farcical at this day to make complaint of it for what it IS for 'grossness.' Grossness is what grossness DOES—we now know THAT. We make complaint of it, on the contrary, for what it is NOT—not a permanent warrant for our more ideal interests, not a fulfiller of our remotest hopes. The notion of God, on the other hand, however inferior it may be in clearness to those mathematical notions so current in mechanical philosophy, has at least this practical superiority over them, that it guarantees an ideal order that shall be permanently preserved. A world with a God in it to say the last word, may indeed burn up or freeze, but we then think of him as still mindful of the old ideals and sure to bring them elsewhere to fruition; so that, where he is, tragedy is only provisional and partial, and shipwreck and dissolution not the absolutely final things. This need of an eternal moral order is one of the deepest needs of our breast. And those poets, like Dante and Wordsworth, who live on the conviction of such an order, owe to that fact the extraordinary tonic and consoling power of their verse. Here then, in these different emotional and practical appeals, in these adjustments of our concrete attitudes of hope and expectation, and all the delicate consequences which their differences entail, lie the real meanings of materialism and spiritualism—not in hair-splitting abstractions about matter's inner essence, or about the metaphysical attributes of God. Materialism means simply the denial that the moral order is eternal, and the cutting off of ultimate hopes; spiritualism means the affirmation of an eternal moral order and the letting loose of hope. Surely here is an issue genuine enough, for anyone who feels it; and, as long as men are men, it will yield matter for a serious philosophic debate.

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But gone is the insanity of there being nothing but chance mutation and natural selection driving evolution—a notion so utterly idiotic that it reminds one of Arthur Lovejoy’s comment that “there is no human stupidity that has not found its champion.

The President, moreover, did not explain matters as a professor setting down principles, nor as a politician who flatters passions and interests. It was by light touches that he sketched his notions, so skillfully that it was difficult to contradict this artist, this seducer, in any categorical way.

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A newspaper man I know, who was stationed in London during the war, says tourists go to England with preconceived notions, so they always find exactly what they go looking for. I told him I'd go looking for the England of English literature, and he said: 'Then it's there.