“Moral judgments may conflict with one another. Two conflicting moral judgments cannot both be right. This does not mean that the moral intuition itself is subject to error, but merely that we may fail to disentangle the intuition itself from irrelevances, or may unconsciously pretend to have an intuition when we actually have it not. The intuition itself is infallible; but we can never be sure that we have it, or that we have not confused it, or expressed it falsely in words. In the same way sense-experience is infallible, but we may unconsciously pretend to have it when we have, it not, and we may misdescribe it, and so on.”

— Olaf Stapledon

Philosophy and Living (1939)

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Olaf Stapledon 113

British novelist and philosopher 1886–1950

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“We have not a direct intuition of simultaneity, nor of the equality of two durations. If we think we have this intuition, this is an illusion. We replace it by the aid of certain rules which we apply almost always without taking count of them.
…We …choose these rules, not because they are true, but because they are the most convenient, and we may recapitulate them as follows: "The simultaneity of two events, or the order of their succession, the equality of two durations, are to be so defined that the enunciation of the natural laws may be as simple as possible. In other words, all these rules, all these definitions, are only the fruit of an unconscious opportunism."”

Henri Poincaré book The Value of Science

Source: The Value of Science (1905), Ch. 2: The Measure of Time

“Our intuition gets obscured by the fears and beliefs that we have erected in front of it. When we lose trust in our intuitive knowledge, we begin to close down that channel of information by ignoring it. The good news is, though we may shut out the messages we receive from the higher self, the higher self continues to give them, so it is impossible to completely lose the ability to be intuitive.”

Teal Swan (1984) American spiritual teacher

“The insight does not arise if we are not familiar with the facts of the case… The successful practice of intuition requires previous study and assimilation of a multitude of facts and laws. We may take it that great intuitions arise out of a matrix of rationality.”

Sarvepalli Radhakrishnan (1888–1975) Indian philosopher and statesman who was the first Vice President and the second President of India

Internet Encyclopedia of Philosophy

“You are using your own moral intuitions to authenticate the wisdom of the Bible - and then, in the next moment, you assert that we human beings cannot possibly rely upon our own intuitions to rightly guide us in the world.”

Sam Harris Letter to a Christian Nation

Source: Letter to a Christian Nation

“Mathematical reasoning may be regarded rather schematically as the exercise of a combination of two facilities, which we may call intuition and ingenuity.”

Alan Turing Systems of Logic Based on Ordinals

"Systems of Logic Based on Ordinals," section 11: The purpose of ordinal logics (1938), published in Proceedings of the London Mathematical Society, series 2, vol. 45 (1939)
In a footnote to the first sentence, Turing added: "We are leaving out of account that most important faculty which distinguishes topics of interest from others; in fact, we are regarding the function of the mathematician as simply to determine the truth or falsity of propositions."
Context: Mathematical reasoning may be regarded rather schematically as the exercise of a combination of two facilities, which we may call intuition and ingenuity. The activity of the intuition consists in making spontaneous judgements which are not the result of conscious trains of reasoning... The exercise of ingenuity in mathematics consists in aiding the intuition through suitable arrangements of propositions, and perhaps geometrical figures or drawings.

“Whether we had a (good) moral intuition more developed, we would be as much morally disgusted by the rapacity of those who try to benefit from, and monopolize (or secure or corner), having no consideration (regardless or irrespective of) for others ("autrui", Fr.), than we physically are by a sickening (or nauseating) smell.”

African Spir (1837–1890) Russian philosopher

Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 43.

“Our basic problem is that we have three levels, I would say, of moral beliefs. We have the first instance, our intuitive moral feelings which are adapted to the small, person-to-person society where we act for people whom we know and are served by people whom we know. Then, we have a society governed by moral traditions which, unlike what modern rationalists believe, are not intellectual discoveries of men who designed them, but as a result of a persons, which I now prefer to describe as term of 'group selection.' Those groups who had accidentally developed such as the tradition of private property and the family who did succeed, but never understood this. So we owe our present extended order of human cooperation very largely to a moral tradition which the intellectual does not approve of, because it has never been intellectually designed and it has to compete with a third level of moral beliefs, those which the morals which the intellectuals designed in the hope that they can better satisfy man's instincts than the traditional morals to do. And we live in a world where three moral traditions are in constant conflict, the innate ones, the traditional ones, and the intellectually designed ones, and ultimately, all our political conflicts of this time can be reduced as affected by a conflict between free moral tradition of a different nature, not only of different content.”

Friedrich Hayek (1899–1992) Austrian and British economist and Nobel Prize for Economics laureate

in 1985 interview https://www.youtube.com/watch?v=11AXDT5824Y with John O'Sullivan
1980s and later

“Observation and reflection only give us the actual of morals; conscience, by gradual and successive intuition, presents us the ideal of morals.”

Theodore Parker (1810–1860) abolitionist

Ten Sermons of Religion (1853), III : Of Justice and the Conscience https://en.wikisource.org/wiki/Ten_Sermons_of_Religion/Of_Justice_and_the_Conscience
Context: The facts of man's history do not fully represent the faculties of his nature as the history of matter represents the qualities of matter. Man, though finite, is indefinitely progressive, continually unfolding the qualities of his nature; his history, therefore, is not the whole book of man, but only the portion thereof which has been opened and publicly read. So the history of man never completely represents his nature; and a law derived merely from the facts of observation by no means describes the normal rule of action which belongs to his nature. The laws of matter are known to us because they are kept; there the ideal and actual are the same; but man has in his nature a rule of conduct higher than what he has come up to, — an ideal of nature which shames his actual of history. Observation and reflection only give us the actual of morals; conscience, by gradual and successive intuition, presents us the ideal of morals.

“The evident problem with democracy today is that the state is pre-empting – or 'crowding out', as the economists say – our moral judgments. Rulers are adding moral judgments to the expanding schedule of powers they exercise. Nor does the state deal merely with principles. It is actually telling its subjects to do very specific things. Yet decisions about how we live are what we mean by 'freedom,' and freedom is incompatible with a moralizing state. That is why I am provoked to ask the question: can the moral life survive democracy?”

Kenneth Minogue (1930–2013) Australian political theorist

Introduction p. 3-4
The Servile Mind: How Democracy Erodes the Moral Life

“There may be, and there ought to be, progress in the moral sphere. The moral truths which we have inherited from the past need to be expanded and restated.”

Felix Adler (1851–1933) German American professor of political and social ethics, rationalist, and lecturer

Section 9 : Ethical Outlook
Founding Address (1876), Life and Destiny (1913)
Context: There may be, and there ought to be, progress in the moral sphere. The moral truths which we have inherited from the past need to be expanded and restated. In times of misfortune we require for our support something of which the truth is beyond all question, in which we can put an implicit trust, " though the heavens should fall." A merely borrowed belief is, at such time, like a rotten plank across a raging torrent. The moment we step upon it, it gives way beneath our feet.

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