Suspend Judgement Quotes

Is it too much to expect from the schools that they train their students not only to interpret but to criticize; that is, to discriminate what is sound from error and falsehood, to suspend judgement if they are not convinced, or to judge with reason if they agree or disagree?

You must be able to say, with reasonable certainty, "I understand," before you can say "I agree," or "I disagree," or "I suspend judgment.

Our duty is to believe that for which we have sufficient evidence, and to suspend our judgment when we have not.

Someone with a low degree of epistemic arrogance is not too visible, like a shy person at a cocktail party. We are not predisposed to respect humble people, those who try to suspend judgement. Now contemplate epistemic humility. Think of someone heavily introspective, tortured by the awareness of his own ignorance. He lacks the courage of the idiot, yet has the rare guts to say "I don't know." He does not mind looking like a fool or, worse, an ignoramus. He hesitates, he will not commit, and he agonizes over the consequences of being wrong. He introspects, introspects, and introspects until he reaches physical and nervous exhaustion. This does not necessarily mean he lacks confidence, only that he holds his own knowledge to be suspect. I will call such a person an epistemocrat; the province where the laws are structured with this kind of human fallibility in mind I will can an epistemocracy.

I have teken refuge in the doctrine that advises one not to seek tranquility in certainty but in permanently suspended judgement.

Do not say you agree, disagree, or suspend judgement until you can say “I understand

Philosophers say that people are all guided by a single standard. When they assent to a thing, it is because they feel it must be true, when they dissent, it is because they feel something isn't true, and when they suspend judgement, it is because they feel that the thing is unclear.

„All effective propaganda“, Hitler wrote, „must be expressed in a few stereotyped formulas.“ The stereotyped formulas must be constantly repeated for „only constant repetition will finally succeed in im printing an idea upon the memory of a crowd.“ Philosophy teaches us to feel uncertain about the things that seems to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt.

Nothing special about me, we've all got our own sacred place, but to access it, your mission must be pure and your aim true. Just a little thought of trying to use it for a power tool, a career move, and the process becomes corrupted. You gotta go for the joy, the pain, the adventure, the search, the journey to love. I learned that from Kurt Vonnegut. You have to be willing to dedicate your life to that journey, not as a means to an end, but just as an opportunity to trip the fuck out. Ya gotta suspend all self-judgement, and embrace all. The reward is the journey itself. And that's how I became the bass player I'm still trying to be. Just exploring for a sense of purpose.

When you don’t have explanation for a certain phenomenon, as a real human, you should suspend judgement, instead of concocting supernatural explanations out of ignorance and primordial fanaticism.

Because I Cannot Sleep Because I cannot sleep I make music at night. I am troubled by the one whose face has the color of spring flowers. I have neither sleep nor patience, neither a good reputation nor disgrace. A thousand robes of wisdom are gone. All my good manners have moved a thousand miles away. The heart and the mind are left angry with each other. The stars and the moon are envious of each other. Because of this alienation the physical universe is getting tighter and tighter. The moon says, 'How long will I remain suspended without a sun?' Without Love's jewel inside of me, let the bazaar of my existence be destroyed stone by stone. O Love, You who have been called by a thousand names, You who know how to pour the wine into the chalice of the body, You who give culture to a thousand cultures, You who are faceless but have a thousand faces, O Love, You who shape the faces of Turks, Europeans, and Zanzibaris, give me a glass from Your bottle, or a handful of being from Your Branch. Remove the cork once more. Then we'll see a thousand chiefs prostrate themselves, and a circle of ecstatic troubadours will play. Then the addict will be freed of craving. and will be resurrected, and stand in awe till Judgement Day

When we suspend fear and judgment, we cease to suffer.

Genuine listening means suspending memory, desire, and judgement and, for a few moments at least, existing for the other person

Academic sceptics argued for the conclusion that knowledge was impossible; Pyrrhonian sceptics aimed to reach no conclusions at all, suspending judgement on all questions, even the question of the possibility of knowledge.

Philosophy teaches us to feel uncertain about the things that seems to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt.

The Body is the raw material of the doctor and physical therapist. Land is the farmer’s raw material. The raw material of the Good Man is His Mind, His Goal being to respond to impressions the way nature intended. As a general rule, nature designed The Mind to assent to what is true, dissent from what is false, and suspend judgement in doubtful cases. Similarly, it conditioned the mind to desire what is good, to reject what is bad, and to regard with indifference what is neither one or the other.

Once she believes his version of the relationship—that he is "good" and she is "bad," that he is "right" and she is "wrong," that her deficiencies are the cause of his blow-ups, and that he is acting this way only because he is trying to help her become a better person—she has stepped into a dangerous twilight zone of distorted perceptions. Accepting his version of reality means she must give up hers. It's Alice in Wonderland time. She may still know that she is being mistreated, but she invents "good reasons" to explain it away. What makes this transition so destructive to her is that she actually has begun to help him to abuse her. She suspends her own good judgement, joins him in his persecution of her, and finds explanations to justify his behavior.

You start with your 1 and then you suspend judgment on what you're doing, because you don't know what you have when you start. When you are constantly judging what you're doing, you aren't here. You aren't present. You are standing outside of your life, looking in, observing. The time for judgement will come at some point, but in the moment, you have only the 1. And then the 2. And then the 3...

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

Oxford philosopher Timothy Williamson suggests that scepticism initially looks appealing (despite its bleak consequences) because it is a good thing carried too far. The good thing is that we have a healthy critical ability to double-check individual things we believe by suspending judgement in them temporarily to see whether they really fit with the rest of what we know. But if this ability to suspend individual beliefs serves as a useful immune system to weed out inconsistent and ungrounded ideas, scepticism is like an autoimmune disease in which the protective mechanism goes too far and attacks the healthy parts of the organism. Once we have suspended too much—for example, once we have brought into doubt the reality of the whole outer world—we no longer have the resources to reconfirm or support any of the perfectly reasonable things we believe.

In 1942, Merton set out four scientific values, now known as the ‘Mertonian Norms’. None of them have snappy names, but all of them are good aspirations for scientists. First, universalism: scientific knowledge is scientific knowledge, no matter who comes up with it – so long as their methods for finding that knowledge are sound. The race, sex, age, gender, sexuality, income, social background, nationality, popularity, or any other status of a scientist should have no bearing on how their factual claims are assessed. You also can’t judge someone’s research based on what a pleasant or unpleasant person they are – which should come as a relief for some of my more disagreeable colleagues. Second, and relatedly, disinterestedness: scientists aren’t in it for the money, for political or ideological reasons, or to enhance their own ego or reputation (or the reputation of their university, country, or anything else). They’re in it to advance our understanding of the universe by discovering things and making things – full stop.20 As Charles Darwin once wrote, a scientist ‘ought to have no wishes, no affections, – a mere heart of stone.’ The next two norms remind us of the social nature of science. The third is communality: scientists should share knowledge with each other. This principle underlies the whole idea of publishing your results in a journal for others to see – we’re all in this together; we have to know the details of other scientists’ work so that we can assess and build on it. Lastly, there’s organised scepticism: nothing is sacred, and a scientific claim should never be accepted at face value. We should suspend judgement on any given finding until we’ve properly checked all the data and methodology. The most obvious embodiment of the norm of organised scepticism is peer review itself. 20. Robert K. Merton, ‘The Normative Structure of Science’ (1942), The Sociology of Science: Empirical and Theoretical Investigations (Chicago and London: University of Chicago Press, 1973): pp. 267–278.

But she had to write. And one letter to the Times, she used to say to Miss Brush, cost her more than to organise an expedition to South Africa (which she had done in the war). After a morning’s battle beginning, tearing up, beginning again, she used to feel the futility of her own womanhood as she felt it on no other occasion, and would turn gratefully to the thought of Hugh Whitbread who possessed — no one could doubt it — the art of writing letters to the Times. A being so differently constituted from herself, with such a command of language; able to put things as editors like them put; had passions which one could not call simply greed. Lady Bruton often suspended judgement upon men in deference to the mysterious accord in which they, but no woman, stood to the laws of the universe; knew how to put things; knew what was said; so that if Richard advised her, and Hugh wrote for her, she was sure of being somehow right. So she let Hugh eat his soufflé; asked after poor Evelyn; waited until they were smoking, and then said, “Milly, would you fetch the papers?

novel: the realm where moral judgement is suspended. Suspending moral judgement is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. the art of the novel, which teaches the reader to be curious about others and to try to comprehend truths that differ from his own.

Coercion is more debilitating than persuasion or even influence. Once immsersed in coercive system, we act without cinscious control - from a place that has little to do with reason. .. The further our coercive environment paralyzes our judgement, the more we depend on the metrics established for us by other people and institutions to gauge our progress. Everywhere we look - from media to politics to world finance - we encounter systems devised to suspend common sense and confirm our greatest fear: that we need to do more in order to just be.

Suspending moral judgement is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the viewpoint of the novel's wisdom, that fervid readiness to judge is the most detestable stupidity. Not that the novelist utterly denies that moral judgement is legitimate, but that she refuses it a place in the novel.

Metrics serve to stifle innovation and creativity; they imitate science but resemble faith. When an institution is guided by some specific target, critical judgement is suspended. In the 1970s, the American social scientist Donald Campbell pointed out that ‘the more any quantitative social indicator is used for social decision-making, the more subject it will be to corruption pressures and the more apt it will be to distort and corrupt the social processes it is intended to monitor.’ Historian Jerry Muller adds a corollary to Campbell’s Law, namely: ‘anything that can be measured and rewarded will be gamed.

as well, the chaotic jangle of microscopic particles was christened Brownian motion in his honor. Much effort throughout the nineteenth century went into explaining it, and by the 1860s at least three natural philosophers independently suggested that Brownian motion was caused by the collision of the suspended particles with invisible molecules.* This would turn out to be the correct explanation, but at the time it was speculation, which met fierce objections. A legitimate calculation of Brownian motion, not dissimilar in spirit to the one Einstein would perform in 1905, was attempted in 1900 by one Felix Exner. Unfortunately for Exner, he got the wrong answer. As the story goes, Einstein wrote his paper “blissfully unaware of the detailed history of Brownian motion,” a claim that he himself also made to Conrad Habicht. According to this version, he not only predicted the phenomenon but explained it as well. Maybe. To be sure, Einstein omits any mention of Brownian motion in the title of his paper, remarking only in the first paragraph, “It is possible that the motions to be discussed here are identical with the so-called Brownian molecular motion; however, the data available to me on the latter are so imprecise that I could not form a judgement on the question.” On the other hand: From Maurice Solovine we do know that a few years earlier the Olympians had pounced on and devoured the great

The belief that the laws of economics and the judgements of the markets can be suspended by clever people — and Nigel Lawson was one of the cleverest people in British politics — is a perpetual temptation to folly. That folly cost us dear. But then the idea that other clever people — and Jacques Delors was one of the cleverest people I met in European politics — can build their Tower of Babel on the uneven foundation of ancient nations, different languages and diverse economies is still more dangerous. Work on that shaky construction is still proceeding.

The single criterion of mental maturity is the ability to hold a suspended judgement

After long study of Michelangelo’s Last Judgment in the Sistine Chapel I discovered a partial analogy in the fresco with my conception of the Creation of the world. Look at Christ in the fresco, at the gesture He is making. Like some prize champion He hurls into the abyss all who have dared to oppose Him. The whole vast surface teems with people and angels trembling with fright. Suspended in some cosmic expanse, all are engrossed less with their own plight than with the wrath of Christ. He is in the centre and His anger is terrible. This, to be sure, is not how I see Christ. Michelangelo possessed great genius but not for liturgical subjects. Let us reconstruct the fresco. Christ, naturally, must be in the centre, but a different Christ more in keeping with the revelation that we have of Him: Christ immensely powerful with the power of unassuming love. He is not a vindictive gesture. In creating us as free beings, He anticipated the likelihood, perhaps the inevitability, of the tragedy of the fall of man. Summoning us from the darkness of non-being, His fateful gesture flings us into the secret realms of cosmic life. ‘In all places and fulfilling all things,’ He stays for ever close to us. He loves us in spite of our senseless behaviour. He calls to us, is always ready to respond to our cries for help and guide our fragile steps through all the obstacles that lie in our path. He respects us as on a par with Him. His ultimate idea for us is to see us in eternity verily His equals, His friends and brothers, the sons of the Father. He strives for this, He longs for it. This is our Christ, and as Man He sat on the right hand of the Father.

Real awareness asks you to turn a switch, focusing on ‘What’s going on inside me at this moment?’ It means suspending judgement for a time and putting your goals in the back seat while you describe what is actually going on rather than what you think should be.

Cs, in my experience, make better silent witnesses than As. They prefer to observe than to grab the microphone, they enjoy the distance, they are able to suspend judgement, and they often have the courage to see in themselves what they might prefer not to.