Optimistic Philosophy Quotes

Be the reason someone smiles. Be the reason someone feels loved and believes in the goodness in people.

Make improvements, not excuses. Seek respect, not attention.

Do not fear failure but rather fear not trying.

Don't Just Don't just learn, experience. Don't just read, absorb. Don't just change, transform. Don't just relate, advocate. Don't just promise, prove. Don't just criticize, encourage. Don't just think, ponder. Don't just take, give. Don't just see, feel. Don’t just dream, do. Don't just hear, listen. Don't just talk, act. Don't just tell, show. Don't just exist, live.

If you believe very strongly in something, stand up and fight for it.

Count your blessings, not your problems. Count your own blessings, not someone else's. Remember that jealousy is when you count someone else's blessings instead of your own.

Most of us must learn to love people and use things rather than loving things and using people.

Don't wait for the right moment to start, start and make each moment right.

The one who falls and gets up is stronger than the one who never tried. Do not fear failure but rather fear not trying.

You were born to stand out, stop trying to fit in.

Life is short. Focus on what really matters most. You have to change your priorities over time.

Successful people have no fear of failure. But unsuccessful people do. Successful people have the resilience to face up to failure—learn the lessons and adapt from it.

It doesn't matter how many people you meet in your life; you just need the real ones who accept you for who you are and help you become who you should be.

What other people think and say about you is none of your business. The most destructive thing you would ever do is to believe someone else's opinion of you. You have to stop letting other people's opinions control you.

Be with someone who inspires you and makes you be the best version of yourself.

You were not born on earth to please anyone; you have to live life to express yourself, not to impress someone. Don't pretend to be someone you're not, and never lose yourself in search of other people's acceptance and approval.

Fear robs you of your freedom to make the right choice in life that can bridge the gap between where you are and where you want to be. On the other side of fear, lies freedom. If you want to grow, you need to be brave and take risks. If you're not uncomfortable, you're not growing.

...an optimistic mind-set finds dozens of possible solutions for every problem that the pessimist regards as incurable.

When God takes out the trash, don't go digging back through it. Trust Him.

Make peace with yourself before you move forward. Accept yourself, love yourself, and keep moving forward.

Seeing the mud around a lotus is pessimism, seeing a lotus in the mud is optimism.

Think about every good thing in your life right now. Free yourself of worrying. Let go of the anxiety, breathe. Stay positive, all is well.

First of all, Buddhism is neither pessimistic nor optimistic. If anything at all, it is realistic, for it takes a realistic view of life and the world. It looks at things objectively (yathābhūtam). It does not falsely lull you into living in a fool's paradise, nor does it frighten and agonize you with all kinds of imaginary fears and sins. It tells you exactly and objectively what you are and what the world around you is, and shows you the way to perfect freedom, peace, tranquility and happiness.

We find that at present the human race is divided into one wise man, nine knaves, and ninety fools out of every hundred. That is, by an optimistic observer. The nine knaves assemble themselves under the banner of the most knavish among them, and become 'politicians'; the wise man stands out, because he knows himself to be hopelessly outnumbered, and devotes himself to poetry, mathematics, or philosophy; while the ninety fools plod off under the banners of the nine villains, according to fancy, into the labyrinths of chicanery, malice and warfare. It is pleasant to have command, observes Sancho Panza, even over a flock of sheep, and that is why the politicians raise their banners. It is, moreover, the same thing for the sheep whatever the banner. If it is democracy, then the nine knaves will become members of parliament; if fascism, they will become party leaders; if communism, commissars. Nothing will be different, except the name. The fools will be still fools, the knaves still leaders, the results still exploitation. As for the wise man, his lot will be much the same under any ideology. Under democracy he will be encouraged to starve to death in a garret, under fascism he will be put in a concentration camp, under communism he will be liquidated.

A pessimist finds the darkness around the light but an optimist becomes the light in the darkness.

A negative outlook is dangerous. When you say, “It can’t get any worse!” You're essentially challenging the universe to do exactly that.

An optimist sees rainbows when there is rain.

We each appear only one time in history. Whatever occurs in our life will never occur again. Our life is significant and worthy of living if we are brave, love fearlessly, and remain optimistic regardless of our earthly hardships.

Rage is caused by a conviction, almost comic in its optimistic origins (however tragic in its effects), that a given frustration has not been written into the contract of life.

The optimist says, "The glass is half full." The pessimist says, "The glass is half empty." The rationalist says, "This glass is twice as big as it needs to be." That makes it clear as glass.

To an optimist loneliness is freedom, to all others it is prison.

You know you’re not perfect and that’s good. Perfect is boring. You have a lot to offer. A lot more to experience and so many things to learn. There are more pages to fill up so act your age.

To the issues of friendship, love, business and war, "surprise" is the optimistic solution.

A world that is intellectually mature but morally infantile is on the road to ruin.

An optimist sees a failure as an opportunity to excel, but a pessimist sees a failure as an opportunity to quit.

Never allow anyone to hold the key to your happiness, key to your heart, or key to your dreams. Be in control of your life and build your hopes on things eternal. No one should have the power to manipulate your life, optimism, love, or success.

And they lived happily ever after” is one of the most tragic sentences in literature. It is tragic because it tells a falsehood about life and has led countless generations of people to expect something from human existence which is not possible on this fragile, imperfect earth. The “happy ending” obsession of Western culture is both a romantic illusions and a psychological handicap. It can never be literally true that love and marriage are unblemished perfections, for any worthwhile life has its trials, its disappointments, and its burning heartaches. Yet who can compare the numbers of people who have unconsciously absorbed this “and they lived happily ever after” illusion in their childhood and have thereafter been disappointed when life has not come up to their expectations and who secretly suffer from the jealous conviction that other married people know a kind of bliss that is denied them..Life is not paradise. It is pain, hardship, and temptation shot through with radiant gleams of light, friendship and love.

I strip myself emotionally when I confess need – that I would be lost without you, that I am not necessarily the independent person I have tried to appear, but am a far less admirable weakling with little clue of life’s course or meaning. When I cry and tell you things I trust you will keep for yourself, that would destroy me if others were to learn of them, when I give up the game of gazing seductively at parties and admit it’s you I care about, I am stripping myself of a carefully sculpted illusion of invulnerability. I become as defenseless and trusting as the person in the circus trick, strapped to a board into which another is throwing knives to within inches of my skin, knives I have myself freely given. I allow you to see me humiliated, unsure of myself, vacillating, drained of self-confidence, hating myself and hence unable to convince you [should I need to] to do otherwise. I am weak when I have shown you my panicked face at three in the morning, anxious before existence, free of the blustering, optimistic philosophies I had proclaimed over dinner. I learn to accept the enormous risk that though I am not the confident pin-up of everyday life, though you have at hand an exhaustive catalogue of my fears and phobias, you may nevertheless love me.

Pessimism n. A philosophy forced upon the convictions of the observer by the disheartening prevalence of the optimist with his scarecrow hope and his unsightly smile.

If your dreams are to hard to achieve, just achieve

Perfectionists talk about first love. Realists talk about true love. Optimists talk just about love.

God is my strength and my defense. When I am weak, he makes me strong. When I am broken, he makes me whole.

For an optimist life is beautiful, for a pessimist life is beautiful for the fool.

I expect miracles of life; I am very optimistic.

The optimist sees the glass as half full, the pessimist as half empty. What I see is water that can save someone's life.

Optimistic curiosity and persistent goal oriented action bring more success than anything else.

Forgive yourself for every wrongdoing. Forgive others without judging. Hug others with great love and care. Be optimistic and be ready to share.

We are swimming upstream against a great torrent of disorganization...In this, our main obligation is to establish arbitrary enclaves of order and system...It is the greatest possible victory to be, to continue to be, and to have been. No defeat can deprive us of the success of having existed for some moment of time in a universe that seems indifferent to us. This is no defeatism...The declaration of our own nature and the attempt to build up an enclave of organization in the face of nature's overwhelming tendency to disorder is an insolence against the gods and the iron necessity that they impose. Here lies tragedy, but here lies glory too... All this represents the manner in which I believe I have been able to add something positive to the pessimism of...the existensialists. I have not replaced the gloom of existence by a philosophy which is optimistic in any Pollyanna sense, but...with a positive attitude toward the universe and toward our life in it.

How could we have achieved the set-goal, without endurance to the end?

Be optimistic like a flower. A flower never loses her optimism, and will bloom with all of her beauty despite tremendous adversity.

I am optimistic because I will use power of love to find the miracles of life.

A pessimist sees the darkness around the light, but an optimist looks for the light in the darkness.

An optimist sees the beauty in the midst of ugliness.

Everyday take one optimistic calculated risk to find out how far you can go.

An optimist sees the miracles and beauty of life.

An optimist sees the miracles and beauty of life and a pessimist sees the sufferings and wonders, where is the life?

The more optimistic you can be the more resilient you will be to whatever challenges life throws at you.

I am an optimist, I always hope for the best.

The optimist says, "The glass is half full.” The pessimist says, “The glass is half empty.” The rationalist says, “This glass is twice as big as it needs to be.” That makes it clear as glass.

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

Oh, all my friends, Young or old, mad or sad, Loving or kind, optimist or pessimist, Enjoy the drama of life, enjoy the beauty of life, enjoy every moment of it, Because this is it, We are all in our last journey We call life.

There has been among us, particularly in America, an adolescent competitiveness—a feeling that life is a race in which the victory of one must mean the defeat of the other. No one can measure how much personal unhappiness and inner cowardice have come from this immaturity of our social outlook, this childlike comparison, this absurd rivalry in every area of life. As our democracy becomes more mature, men have a chance of growing up and of realizing that every person is needed and has some contribution to make.

I resist racists, not intergrationists. I resist seditionists, not abolitionists. I resist propagandists, not journalists. I resist extortionists, not opportunists. I resist chauvinists, not feminists. I embrace activists, not extremists. I embrace nationalists, not terrorists. I embrace intergrationists, not racists. I embrace lobbyists, not imperialists. I embrace conservationists, not depletionists. I believe in liberty, not censorship. I believe in justice, not oppression. I believe in equality, not discrimination. I believe in unity, not conformity. I believe in freedom, not tyranny. I believe in democracy, not despotism. I believe in desegregation, not racism. I believe in fairness, not tribalism. I believe in impartiality, not classism. I believe in emancipation, not sexism. I believe in truth, not lies. I believe in charity, not greed. I believe in peace, not strife. I believe in harmony, not conflict. I believe in love, not hatred. I am a conformist and a futurist. I am a traditionalist and a modernist. I am a fundamentalist and a liberalist. I am an optimist and a pessimist. I am an idealist and a realist. I am a theorist and a pragmatist. I am an industrialist and a philanthropist. I am an anarchist and a pacifist. I am a collectivist and an individualist. I am a capitalist and a socialist.

The point that in the absence of birth nobody exists who can be deprived of happiness is terribly conspicuous. For optimists, this fact plays no part in their existential computations. For pessimists, however, it is axiomatic. Whether a pessimist urges us to live “heroically” with a knife in our gut or denounces life as not worth living is immaterial. What matters is that he makes no bones about hurt being the Great Problem it is incumbent on philosophy to observe. But this problem can be solved only by establishing an imbalance between hurt and happiness that would enable us in principle to say which is more desirable—existence or nonexistence. While no airtight case has ever been made regarding the undesirability of human life, pessimists still run themselves ragged trying to make one. Optimists have no comparable mission. When they do argue for the desirability of human life it is only in reaction to pessimists arguing the opposite, even though no airtight case has ever been made regarding that desirability. Optimism has always been an undeclared policy of human culture—one that grew out of our animal instincts to survive and reproduce—rather than an articulated body of thought. It is the default condition of our blood and cannot be effectively questioned by our minds or put in grave doubt by our pains. This would explain why at any given time there are more cannibals than philosophical pessimists.

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

The great mistake of contemporary life is that we have made such a virtue of intellectual growth while almost totally ignoring the necessity of conscience growth. We have failed to understand that individual evolution can take place not only in mental but in moral power. The earth tragically today is full of people who remain fixated on a childish level of conscience. What an illusion has blinded the human race: that our conscience is given to us once and for all at birth and we ourselves have to do little or nothing about it…The truth is that our moral capacity is purely potential and needs strenuous training, education and development. It is certainly not an organic power that comes to us at birth, like breathing, which demands little attention from us as long as we live…A revolution has to take place in our thinking about morality. We have to become as sensitive about being moral morons as we are now anxious about being intellectual idiots.

The same laws which produce growth also produce decay. Someday, the sun will grow cold, and life on the Earth will cease. The whole epoch of animals and plants is only an interlude between ages that were too hot and ages that will be too cold. There is no law of cosmic progress, but only an oscillation upward and downward, with a slow trend downward on the balance owing to the diffusion of energy. This, at least, is what science at present regards as most probable, and in our disillusioned generation it is easy to believe. From evolution, so far as out present knowledge shows, no ultimately optimistic philosophy can be validly inferred.

Brystal shook her head and stared at her teacher in disbelief. "I don't get it," she said. "After everything you've been through, how do you manage to stay so optimistic? Why aren't you angry all the time?" Madame Weatherberry went quiet as she thought about Brystal's question, and then a confident smile grew on her face. "Because we're the lucky ones," she said. "To fight for love and acceptance is to know love and acceptance. And anyone who actively tries to steal these qualities from others is admitting they've never known love at all. The people who want to hate and hurt us are so deprived of compassion they believe the only way to fill the voids in their hearts is to create voids in the hearts of others. So I render them powerless by refusing to accept their voids." Brystal let out a deep sigh and looked hopelessly to the floor. "It's a nice philosophy," she said. "It just seems easier said than done." Madame Weatherberry reached across her desk and squeezed Brystals hand. "We must pity the people who choose to hate, Brystal," she said. "Their lives will never be as meaningful as the lives filled with love.

These revolutions are born of hope, and their philosophies are formally optimistic.

You have to be enthusiastic enough to do what is required for achieving your dreams and goals.

From Jeff Greenfield: "I once asked Elie Wiesel "Are you an optimist or a pessimist?" "An optimist," he said. "I have to be.

The optimist says, "The glass is half full.” The pessimist says, “The glass is half empty.” The rationalist says, “This glass is twice as big as it needs to be.

Stoicism is a mild form of pessimism … sprinkled with optimism.

One of my clients told me the story of the optimist and the pessimist who were arguing about philosophy. The optimist declares,"This is the best of all possible worlds." The pessimist sighs and says, "You're right.

Pessimism is a funny thing, isn't it? Madison thought as she looked at Judith's furrowed face. I like a bit of pessimism as much as the next man, but when I'm bombarded with it I suddenly became an eternal optimist.

Things are as they are, and no amount of self-deception makes them otherwise. The friend who is incapable of depression depresses us as surely as the friend who is incapable of boredom bores us. Somewhere in our hearts is a strong, though dimly understood, desire to face realities, and to measure consequences, to have done with the fatigue of pretending. It is not optimism to enjoy the view when one is treed by a bull; it is philosophy. The optimist would say that being treed was a valuable experience. The disciple of gladness would say it was a pleasurable sensation. The Christian Scientist would say there was no bull, though remaining–if he were wise–on the tree-top. The philosopher would make the best of a bad job, and seek what compensation he could find.

Cary and Lilac both shared some sort of optimistic new-age philosophy, the general gist of which was that things usually turned out all right if you just expected them to. Their problems therefore settled, they carried on placing daisies in each other's hair.

The real difference between the Marxian and the romantic Outsider is that one would like to bring heaven down to earth, the other dreams of raising earth up to heaven. To the Outsider, the Marxian seems hopelessly short-sighted in his requirements for a heaven on earth; his notions seem to be based on a total failure to understand human psychology. (Aldous Huxley’s Brave New World and Zamyatin’s We are typical expressions of Outsider criticism of social idealism.) Now George Fox combined the practical-mindedness of the Marxian with the Outsider’s high standard for a ‘heaven on earth’, and in so far as he was practical-minded, he failed to penetrate to the bottom of the Outsider’s ideal. What did he achieve? He founded the Society of Friends, a very fine thing in itself, but lacking the wearing-quality of older established sects; he conquered his Outsider’s sense of exile. And there we have it! As a religious teacher, he accepted himself and the world, and no Outsider can afford to do this. He accepted an essentially optimistic philosophy.

So far there has been no philosopher in whose hands philosophy has not grown into an apology for knowledge; on this point, at least, every one is an optimist, that the greatest usefulness must be ascribed to knowledge. They are all tyrannized over by logic, and this is optimism in its essence.

Nietzsche becomes Western philosophy's first avowed atheist of the far right. His aestheticism, together with his vision of the Dionysian creator, gives him a frame of reference outside positivism and outside all other forms of optimistic rationalism. This makes possible a thoroughgoing repudiation of the dominant social ideals of modernity.

When life is sweet, be thankful and rejoice. When life is bitter, be strong and persevere. When life is confusing, be calm and inquire. When life is perplexing, be humble and learn. When life is unfair, be firm and endure. When life is turbulent, be optimistic and adapt. When life is difficult, be determined and focus. When life is prosperous, be wise and generous. When life is good, be grateful and merry. When life is exciting, be cautious and thankful. When life is monotonous, be content and cheerful. When life is life, be prudent and enjoy.

At a cellular level of the human mind, Islamophobia is not really a matter of social stigma, rather it is a natural biological fear response of the general human mind, conditioned through countless pairings between terrorist attacks (unconditioned stimulus) and their apparent association with Islam (conditioned stimulus). Hence, Islamophobia cannot be eradicated completely, unless that pairing is severed and thereafter the conditioned stimulus of Islam is paired with something optimistic such as the heartwarming works of the 13th century Persian Muslim poet Jalal ad-Din Muhammad Rumi.

Existentialism is not so much an atheism in the sense that it would exhaust itself attempting to demonstrate the nonexistence of God; rather, it affirms that even if God were to exist, it would make no difference—that is our point of view. It is not that we believe that God exists, but we think that the real problem is not one of his existence; what man needs is to rediscover himself and to comprehend that nothing can save him from himself, not even valid proof of the existence of God. In this sense, existentialism is optimistic. It is a doctrine of action, and it is only in bad faith—in confusing their own despair with ours—that Christians are able to assert that we are “without hope.

Allan Bloom suggests a difference between European and American nihilism.3 European nihilism is pessimistic. Nietzsche's philosophy proposes dreadful things. It takes one to the abyss of his being. It's a tremendously confounding, depressing, scary, and confusing time. All the more was nihilism scary for the Europeans because they saw what it resulted in, fascism. In a complete breakdown of cosmic order, humanity seeks an Orderer, and any Orderer will do so long as they give some structure. Europe saw where this led. For the optimistic American, on the other hand, the nihilistic point is exciting and thrilling, a time for wonderful Self-development and growth. The Self can be the Orderer, right? It's an optimistic nihilism.

In your eternal quest for experience and knowledge, you pursue a multitude of interests and you set ambitious, wide-ranging goals for yourself. You want to see the world and understand it, which is why your sign rules travel, philosophy, religion, law, and abstractions of all kinds. Sagittarius is freethinking, casual, open-minded, and optimistic. You connect easily with all kinds of people and are said to be lucky. The truth is that your spontaneous decisions and out-there gambles occasionally pay off, but what benefits you the most is your fearless attitude. Sure, troubles may come. No one is immune to that. But ultimately, buoyed by your curiosity and belief in the future, you bounce back. You look at it this way: What other choice is there?

The life of man is a story; an adventure story; and in our vision the same is true even of the story of God. The Catholic faith is the reconciliation because it is the realisation both of mythology and philosophy. It is a story and in that sense one of a hundred stories; only it is a true story. It is a philosophy and in that sense one of a hundred philosophies; only it is a philosophy that is like life. But above all, it is a reconciliation because it is something that can only be called the philosophy of stories. That normal narrative instinct which produced all the fairy tales is something that is neglected by all the philosophies—except one. The Faith is the justification of that popular instinct; the finding of a philosophy for it or the analysis of the philosophy in it. Exactly as a man in an adventure story has to pass various tests to save his life, so the man in this philosophy has to pass several tests and save his soul. In both there is an idea of free will operating under conditions of design; in other words, there is an aim and it is the business of a man to aim at it; we therefore watch to see whether he will hit it. Now this deep and democratic and dramatic instinct is derided and dismissed in all the other philosophies. For all the other philosophies avowedly end where they begin; and it is the definition of a story that it ends differently; that it begins in one place and ends in another. From Buddha and his wheel to Akhen Aten and his disc, from Pythagoras with his abstraction of number to Confucius with his religion of routine, there is not one of them that does not in some way sin against the soul of a story. There is none of them that really grasps this human notion of the tale, the test, the adventure; the ordeal of the free man. Each of them starves the story-telling instinct, so to speak, and does something to spoil human life considered as a romance; either by fatalism (pessimist or optimist) and that destiny that is the death of adventure; or by indifference and that detachment that is the death of drama; or by a fundamental scepticism that dissolves the actors into atoms; or by a materialistic limitation blocking the vista of moral consequences; or a mechanical recurrence making even moral tests monotonous; or a bottomless relativity making even practical tests insecure. There is such a thing as a human story; and there is such a thing as the divine story which is also a human story; but there is no such thing as a Hegelian story or a Monist story or a relativist story or a determinist story; for every story, yes, even a penny dreadful or a cheap novelette, has something in it that belongs to our universe and not theirs. Every short story does truly begin with creation and end with a last judgement.

The idea of progress is contemporary with the age of enlightenment and with the bourgeois revolution. Of course, certain sources of its inspiration can be found in the seventeenth century; the quarrel between the Ancients and the Moderns already introduced into European ideology the perfectly absurd conception of an artistic form of progress. In a more serious fashion, the idea of a science that steadily increases its conquests can also be derived from Cartesian philosophy. But Turgot, in 1750, is the first person to give a clear definition of the new faith. His treatise on the progress of the human mind basically recapitulates Bossuet's universal history. The idea of progress alone is substituted for the divine will. "The total mass of the human race, by alternating stages of calm and agitation, of good and evil, always marches, though with dragging footsteps, toward greater and greater perfection." This optimistic statement will furnish the basic ingredient of the rhetorical observations of Condorcet, the official theorist of progress, which he linked with the progress of the State and of which he was also the official victim in that the enlightened State forced him to poison himself. Sorel was perfectly correct in saying that the philosophy of progress was exactly the philosophy to suit a society eager to enjoy the material prosperity derived from technical progress. When we are assured that tomorrow, in the natural order of events, will be better than today, we can enjoy ourselves in peace. Progress, paradoxically, can be used to justify conservatism. A draft drawn on confidence in the future, it allows the master to have a clear conscience. The slave and those whose present life is miserable and who can find no consolation in the heavens are assured that at least the future belongs to them. The future is the only kind of property that the masters willingly concede to the slaves.

Before you say God is a pessimist, remember He's an optimist. Before you say God is a traditionalist, remember He's a futurist. Before you say God is a capitalist, remember He's a socialist. Before you say God is a communist, remember He's a religionist. Before you say God is an atheist, remember He's a spiritualist. Before you say God is a theorist, remember He's a pragmatist. Before you say God is a misogynist, remember He's a feminist. Before you say God is a segregationist, remember He's an integrationist. Before you say God is an individualist, remember He's an activist. Before you say God is a fundamentalist, remember He's a liberalist. Before you say God is an antagonist, remember He's a pacifist. Before you say God is an idealist, remember He's a realist. Before you say God is a conformist, remember He's a revolutionist. Before you say God is an anarchist, remember He's a rationalist. Before you say God is a terrorist, remember He's an altruist. Before you say God is an imperialist, remember He's an autonomist. Before you say God is a tribalist, remember He's a nationalist. Before you say God is a hedonist, remember He's a moralist. Before you say God is a paganist, remember He's an evangelist. Before you say God is an elitist, remember He's a humanist.

I must study politics and war,” wrote John Adams, “that my sons may have the liberty 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.” Adams saw clearly that politics is the indispensable foundation for things elegant and beautiful. First and above all else, you must secure life, liberty and the right to pursue your own happiness. That’s politics done right, hard-earned, often by war. And yet the glories yielded by such a successful politics lie outside itself. Its deepest purpose is to create the conditions for the cultivation of the finer things, beginning with philosophy and science, and ascending to the ever more delicate and refined arts. Note Adams’ double reference to architecture: The second generation must study naval architecture—a hybrid discipline of war, commerce and science—before the third can freely and securely study architecture for its own sake. The most optimistic implication of Adams’ dictum is that once the first generation gets the political essentials right, they remain intact to nurture the future. Yet he himself once said that “there never was a democracy yet that did not commit suicide.

Bergson, on s'en souvient, voyait dans l'évolution l'expression d'une force créatrice, absolue en ce sens qu'il ne la supposait pas tendue à une autre fin que la création en elle-même et pour elle-même. En cela il diffère radicalement des animistes (qu'il s'agisse d'Engels, de Teilhard ou des positivistes optimistes tels que Spencer) qui tous voient dans l'évolution le majestueux déroulement d'un programme inscrit dans la trame même de l'Univers. Pour eux, par conséquent, l'évolution n'est pas véritablement création, mais uniquement 'révélation' des intentions jusque-là inexprimées de la nature. D'où la tendance à voir dans le développement embryonnaire une émergence de même ordre que l'émergence évolutive. Selon la théorie moderne, la notion de 'révélation' s'applique au développement épigénétique, mais non, bien entendu, à l'émergence évolutive qui, grâce précisément au fait qu'elle prend sa source dans l'imprévisible essentiel, est créatrice de nouveauté absolue. Cette convergence apparente entre les voies de la métaphysique bergsonienne et celles de la science serait-elle encore l'effet d'une pure coïncidence? Peut-être pas: Bergson, en artiste et poète qu'il était, très bien informé par ailleurs des sciences naturelles de son temps, ne pouvait manquer d'être sensible à l'éblouissante richesse de la biosphère, à la variété prodigieuse des formes et des comportements qui s'y déploient, et qui paraissent témoigner presque directement, en effet, d'une prodigalité créatrice inépuisable, libre de toute contrainte. Mais là où Bergson voyait la preuve la plus manifeste que le 'principe de la vie' est l'évolution elle-même, la biologie moderne reconnaît, au contraire, que toutes les propriétés des êtres vivants reposent sur un mécanisme fondamental de conservation moléculaire. Pour la théorie moderne l'évolution n'est nullement une propriété des êtres vivants puisqu'elle a sa racine dans les imperfections mêmes du mécanisme conservateur qui, lui, constitute bien leur unique privilège. Il faut donc dire que la même source de perturbations, de 'bruit', qui, dans un système non vivant, c'est-à-dire non réplicatif, abolirait peu à peu toute structure, est à l'origine de l'évolution dans la biosphère, et rend compte de sa totale liberté créatrice, grâce à ce conservatoire du hasard, sourd au bruit autant qu'à la musique: la structure réplicative de l'ADN.

Lenin, therefore, begins from the firm and definite principle that the State dies as soon as the socialization of the means of production is achieved and the exploiting class has consequently been suppressed. Yet, in the same pamphlet, he ends by justifying the preservation, even after the socialization of the means of production and, without any predictable end, of the dictatorship of a revolutionary faction over the rest of the people. The pamphlet, which makes continual reference to the experiences of the Commune, flatly contradicts the contemporary federalist and anti-authoritarian ideas that produced the Commune; and it is equally opposed to the optimistic forecasts of Marx and Engels. The reason for this is clear; Lenin had not forgotten that the Commune failed. As for the means of such a surprising demonstration, they were even more simple: with each new difficulty encountered by the revolution, the State as described by Marx is endowed with a supplementary prerogative. Ten pages farther on, without any kind of transition, Lenin in effect affirms that power is necessary to crush the resistance of the exploiters "and also to direct the great mass of the population, peasantry, lower middle classes, and semi-proletariat, in the management of the socialist economy." The shift here is undeniable; the provisional State of Marx and Engels is charged with a new mission, which risks prolonging its life indefinitely. Already we can perceive the contradiction of the Stalinist regime in conflict with its official philosophy. Either this regime has realized the classless socialist society, and the maintenance of a formidable apparatus of repression is not justified in Marxist terms, or it has not realized the classless society and has therefore proved that Marxist doctrine is erroneous and, in particular, that the socialization of the means of production does not mean the disappearance of classes. Confronted with its official doctrine, the regime is forced to choose: the doctrine is false, or the regime has betrayed it. In fact, together with Nechaiev and Tkachev, it is Lassalle, the inventor of State socialism, whom Lenin has caused to triumph in Russia, to the detriment of Marx. From this moment on, the history of the interior struggles of the party, from Lenin to Stalin, is summed up in the struggle between the workers' democracy and military and bureaucratic dictatorship; in other words, between justice and expediency.

The history of philosophy is to a great extent that of a certain clash of human temperaments. Undignified as such a treatment may seem to some of my colleagues, I shall have to take account of this clash and explain a good many of the divergencies of philosophers by it. Of whatever temperament a professional philosopher is, he tries when philosophizing to sink the fact of his temperament. Temperament is no conventionally recognized reason, so he urges impersonal reasons only for his conclusions. Yet his temperament really gives him a stronger bias than any of his more strictly objective premises. It loads the evidence for him one way or the other, making for a more sentimental or a more hard-hearted view of the universe, just as this fact or that principle would. He trusts his temperament. Wanting a universe that suits it, he believes in any representation of the universe that does suit it. He feels men of opposite temper to be out of key with the world's character, and in his heart considers them incompetent and 'not in it,' in the philosophic business, even tho they may far excel him in dialectical ability....But the one thing that has COUNTED so far in philosophy is that a man should see things, see them straight in his own peculiar way, and be dissatisfied with any opposite way of seeing them. There is no reason to suppose that this strong temperamental vision is from now onward to count no longer in the history of man's beliefs. .... Rationalism usually considers itself more religious than empiricism, but there is much to say about this claim, so I merely mention it. It is a true claim when the individual rationalist is what is called a man of feeling, and when the individual empiricist prides himself on being hard-headed. In that case the rationalist will usually also be in favor of what is called free-will, and the empiricist will be a fatalist—I use the terms most popularly current. The rationalist finally will be of dogmatic temper in his affirmations, while the empiricist may be more sceptical and open to discussion. I will write these traits down in two columns. I think you will practically recognize the two types of mental make-up that I mean if I head the columns by the titles 'tender-minded' and 'tough-minded' respectively. THE TENDER-MINDED Rationalistic (going by 'principles'), Intellectualistic, Idealistic, Optimistic, Religious, Free-willist, Monistic, Dogmatical. THE TOUGH-MINDED Empiricist (going by 'facts'), Sensationalistic, Materialistic, Pessimistic, Irreligious, Fatalistic, Pluralistic, Sceptical.

Useful narrative writing calls for inspiration and imagination fueled by passion and tempered by compassion, a delicate tightrope for any paper tiger to walk. To venture into deep waters where a person never before journeyed is to tempt a dangerous liaison with fate. A cautionary edict proclaims that a wise person should stay out of such heady waters, an admonitory diktat that exempts only rare people blessed with the split-brain temperament of an alpha/omega ambivert. Writing is an activity best suited for a freewheeling optimist who exhibits genuine enthusiasm for life’s rollercoaster ride immured shoulder to shoulder with a pensive recluse as a platonic traveling companion to eyewitness, record, and shed enlightenment upon a person’s journey through the vortex of infinite time and space.

A pessimist assumes people are smart. When people are smart, the pessimist is undaunted because he expected it. And so, when people are stupid, the pessimist is gravely disappointed. I, however, am an optimist. I know people are stupid. If they do something incredibly stupid, I'm undaunted because I expected it. If, however, they do something brilliant, I am well pleased. That's why pessimists usually wear a frown, and I wear a smile.

Difficulties are no match for the optimist, who does not fly from them, but welcomes them. He has a mental prism which can separate the insipid white light of existence into bright hues. He has a mental alchemy by which he can produce golden instruction out of the dross of failure. He has a spiritual magic which makes the nectar of joy out of the tears of sorrow. He has a clairvoyant eye that can perceive the existence of hope through the iron walls of despair. Prosperity tends to make one forget the grace of Buddha, but adversity brings forth one's religious conviction.

12. Difficulties are no Match for the Optimist. How can we suppose that we, the children of Buddha, are put at the mercy of petty troubles, or intended to be crushed by obstacles? Are we not endowed with inner force to fight successfully against obstacles and difficulties, and to wrest trophies of glory from hardships? Are we to be slaves to the vicissitudes of fortune? Are we doomed to be victims for the jaws of the environment? It is not external obstacles themselves, but our inner fear and doubt that prove to be the stumbling-blocks in the path to success; not material loss, but timidity and hesitation that ruin us for ever. Difficulties

There are a good many people always buoyant in spirit and mirthful in appearance as if born optimists. There are also no fewer persons constantly crestfallen and gloomy as if born pessimists. The former, however, may lose their buoyancy and sink deep in despair if they are in adverse circumstances. The latter, too, may regain their brightness and grow exultant if they are under prosperous conditions.

Neither these men of the world nor Buddhist ascetics can be optimists. The latter rigorously deny themselves sensual gratifications, and keep themselves aloof from all objects of pleasure. For them to be pleased is equivalent to sin, and to laugh, to be cursed. They would rather touch an adder's head than a piece of money.[FN#211] They would rather throw themselves into a fiery furnace than to come in contact with the other sex. Body for them is a bag full of blood and pus;[FN#212] life, an idle, or rather evil, dream. Vegetarianism and celibacy are their holy privileges. Life is unworthy of having; to put an end to it is their deliverance.[FN#213] Such a view of life is hardly worth our refutation. [FN#211]

2. The Errors of Philosophical Pessimists and Religious Optimists. Philosophical pessimists[FN#214] maintain that there are on earth many more causes of pain than of pleasure; and that pain exists positively, but pleasure is a mere absence of pain because we are conscious of sickness but not of health; of loss, but not of possession. On the contrary, religious optimists insist that there must not be any evil in God's universe, that evil has no independent nature, but simply denotes a privation of good—that is, evil is null, is nought, is silence implying sound.' [FN#214]

A handsome young lady of quality,' a parable in Mahaparinirvana-sutra tells us, 'who carries with her an immense treasure is ever accompanied by her sister, an ugly woman in rags, who destroys everything within her reach. If we win the former, we must also get the latter.' As pessimists show intense dislike towards the latter and forget the former, so optimists admire the former so much that they are indifferent to the latter. 4.