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“The eloquent Lysias, posing as a non-lover, had concealed designs upon Phaedrus, so that his fine speech was really a sheep’s clothing. Socrates discerned in him a “peculiar craftiness.” One must suspect the same today of many who ask us to place our faith in the neutrality of their discourse.”

Richard M. Weaver

“The Phaedrus and the Nature of Rhetoric,” p. 22.
The Ethics of Rhetoric (1953)

“The case of the Baconians is not won until it has been proved that the substitution of covetousness for wantlessness, or an ascending spiral of desires for a stable requirement of necessities, leads to a happier condition.”

Richard M. Weaver

Source: Ideas have Consequences (1948), pp. 14-15.

“Modern publication wishes to minimize discussion. … Phrases … are carefully chosen not to stimulate reflection, but to evoke stock responses of approbation or disapprobation. Headlines and advertising teem with them, and we seem to approach a point at which failure to make the stock response is regarded as faintly treasonable.”

Richard M. Weaver

Source: Ideas have Consequences (1948), pp. 96-97.

“The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 149.

“When masses of men reach a point at which egotism reigns so blandly, can their political damnation be far off? They have rejected their only guaranty against external control, which is self-discipline, taught and practiced.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 91.

“It is an ancient belief, going back to classical antiquity, that specialization of any kind is illiberal in a freeman. A man willing to bury himself in the details of some small endeavor has been considered lost to these larger considerations which must occupy the mind of the ruler.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 56.

“Beneath the surface of repartee and mock seriousness, [Plato’s Phaedrus] is asking whether we ought to prefer a neuter form of speech to the kind which is ever getting us aroused over things and provoking an expense of spirit.”

Richard M. Weaver

“The Phaedrus and the Nature of Rhetoric,” p. 5.
The Ethics of Rhetoric (1953)

“Cultural freedom is in special danger today because so much of our life has been politicized. … With governments which are popular and free, but which allow political sanction to pressures building up against certain types of cultural expression, … the pressure … moves to condemn on grounds which are social and political, and its desire is for uniformity, standardization, consolidation, and all the other features of Gleichschaltung, as it moves to protect from criticism and even from realistic depiction something over which people have become politically excited. In our American experience, these pressures have been largely social.”

Richard M. Weaver

“The Importance of Cultural Freedom,” p. 20.
Life Without Prejudice (1965)

“It may be true that only those minds which are habituated to think logically can safely trust their intuitive conclusions, on the theory that the subconscious level will do its kind of work as faithfully as the conscious does its kind.”

Richard M. Weaver

“Life without prejudice,” p. 9.
Life Without Prejudice (1965)

“Those who based their lives on the unintelligence of sentimentality fight to save themselves with the unintelligence of brutality.”

Richard M. Weaver

Source: Ideas have Consequences (1948), pp. 33-34.

“The eulogy of the non-lover in the speech of Lysias … stresses the fact that the non-lover … does not commit extreme acts under the influence of passions. Since he acts from calculation, he never has occasion for remorse. … The non-lover demonstrates his superiority through prudence and objectivity. … We must now observe how these points of superiority correspond to those of “semantically purified” speech, … the kind of speech approaching pure notation in the respect that it communicates abstract intelligence without impulsion. It is a simple instrumentality, showing no affection for the object of its symbolizing and incapable of inducing bias in the hearer. In its ideal conception, it would have less power to move than 2 + 2 = 4, since it is generally admitted that mathematical equations may have the beauty of elegance, and hence are not above suspicion where beauty is suspect. But this neuter language will be an unqualified medium of transmission of meanings from mind to mind, and by virtue of it minds can remain in an unprejudiced relationship to the world and also to other minds. … Instead of passion, it offers the serviceability of objectivity … It distrusts any departure from the literal and prosaic.”

Richard M. Weaver

“The Phaedrus and the Nature of Rhetoric,” pp. 6-7.
The Ethics of Rhetoric (1953)

“The conclusion, so vexatious to democracy, that wisdom and not popularity qualifies for rule may be forced upon us by the peril in atomic energy.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 65.

“Rhetoric in its truest sense seeks to perfect men by showing them better versions of themselves, links in that chain extending up toward the ideal.”

Richard M. Weaver

“The Phaedrus and the Nature of Rhetoric,” p. 25.
The Ethics of Rhetoric (1953)

“Part of life has a public orientation, but part of it does not. He has a private self that looks inward, and he should be able to feel with some distinctness the difference between public and private roles. It strikes me that those eighteenth century individuals who wrote letters to the newspapers signed “Publius” or something like that, were giving expression to this difference. When the writer appeared before the public in the common interest, he was conscious of stepping outside of his private considerations and entering into another capacity, of assuming a posture. The rest of the time he was his own man, which his thoughts and feelings reserved for himself.”

Richard M. Weaver

“Individuality and Modernity,” Essays on Individuality (Philadelphia: 1958), p. 72.

“The theory of empiricism is plausible because it assumes that accuracy about small matters prepares the way for valid judgment about large ones. What happens, however, is that the judgments are never made. The pedantic empiricist, buried in his little province of phenomena, imagines that fidelity to it exempts him from concern with larger aspects of reality.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 60.

“Modern man … when he looks at his daily newspaper … sees the events of the day refracted through a medium which colors them as effectively as the cosmology of the medieval scientist determined his view of the starry heavens. The newspaper is a man-made cosmos of the world of events around us at the time. For the average reader it is a construct with a set of significances which he no more thinks of examining than did his pious forbear of the thirteenth century—whom he pities for sitting in medieval darkness—think of questioning the cosmology. This modern man, too, lives under a dome, whose theoretical aspect has been made to harmonize with a materialistic conception of the world. And he employs its conjunctions and oppositions to explain the occurrences of his time with all the confidence of the now supplanted discipline of astrology.”

Richard M. Weaver

Source: Ideas have Consequences (1948), pp. 93-94.

“The most likely way to kill a tradition is to over-formalize it, which is to carry it on in the same way after everyone has ceased to defer to it. The way to revive it is to show that it has grown out of and is still related to our most cherished values. But this requires radical insight and the stripping away of many things which are mere accretions.”

Richard M. Weaver

“The Importance of Cultural Freedom,” p. 29.
Life Without Prejudice (1965)

“The bourgeoisie first betrayed society through capitalism and finance, and now labor betrays it by embracing a scheme of things which sees profit only, not duty and honor, in work. This view will seem hopelessly unrealistic to those who do not admit that sentiment toward the whole is the only ultimate means of measuring value.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 75.

“Nothing is more certain than that whatever has to court public favor for its support will sooner or later be prostituted to utilitarian ends. The educational institutions of the United States afford a striking demonstration of this truth. Virtually without exception, liberal education, that is to say, education centered about ideas and ideals, has fared best in those institutions which draw their income from private sources. They have been able … to insist that education be not entirely a means for breadwinning. This means that they have been relatively free to promote pure knowledge and the training of the mind. … In state institutions, always at the mercy of elected bodies and of the public generally, and under obligation to show practical fruits for their expenditure of money, the movement toward specialism and vocationalism has been irresistible. They have never been able to say that they will do what they will with their own because their own is not private. It seems fair to say that the opposite of the private is the prostitute.”

Richard M. Weaver

Source: Ideas have Consequences (1948), pp. 136-137.

“The idea that work is something apportioned out by men leaves people discontent with their portion and dubious about whether work is a good thing at all. … The ancient injunction to labor fades when we regard our work as cut out for us by men, who, by present dogma, are no better than ourselves. That curious modern hypostatization “service” is often called in to substitute for the now incomprehensible doctrine of vocation. It tries to secure subordination by hypothesizing something larger than the self, which turns out, however, to be only a multitude of selfish selves. The familiar change from quality to quantity may again be noted; one serves not the higher part of the self (this entails hierarchy) … but merely consumer demand. And who admires those at the top of a hierarchy of consumption? Man as a consuming animal is thus seen to be not enough.”

Richard M. Weaver

Source: Ideas have Consequences (1948), p. 77.