Norman Spinrad book The Void Captain's Tale
Source: The Void Captain's Tale (1983), Chapter 6 (p. 66)
Source: My Inventions (1919)
Context: He declared that it could not be done and did me the honor of delivering a lecture on the subject, at the conclusion he remarked, "Mr. Tesla may accomplish great things, but he certainly will never do this. It would be equivalent to converting a steadily pulling force, like that of gravity into a rotary effort. It is a perpetual motion scheme, an impossible idea." But instinct is something which transcends knowledge. We have, undoubtedly, certain finer fibers that enable us to perceive truths when logical deduction, or any other willful effort of the brain, is futile.
Norman Spinrad book The Void Captain's Tale
Source: The Void Captain's Tale (1983), Chapter 6 (p. 66)
William Stanley Jevons (1835–1882) English economist and logician
Source: The Principles of Science: A Treatise on Logic and Scientific Method (1874) Vol. 1, pp. 257, 260 & 271
Georg Christoph Lichtenberg (1742–1799) German scientist, satirist
D 89
Aphorisms (1765-1799), Notebook D (1773-1775)
Derek Parfit book Reasons and Persons
Source: Derek Parfit, ‘Reasons and Motivation’, Proceedings of the Aristotelian Society, supp. vol. 71 (1997), p. 121
Thomas Aquinas (1225–1274) Italian Dominican scholastic philosopher of the Roman Catholic Church
Source: Summa Contra Gentiles
Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet
Thoughts and Glimpses (1916-17)
Ben Carson (1951) 17th and current United States Secretary of Housing and Urban Development; American neurosurgeon
Source: Think Big (1996), p. 212
William Stanley Jevons (1835–1882) English economist and logician
Source: The Principles of Science: A Treatise on Logic and Scientific Method (1874) Vol. 1, p. 14
Aurelius Augustinus book The City of God
XI, 26, Parts of this passage has been heavily compared with later statements of René Descartes; in Latin and with a variant translations:
The City of God (early 400s)
Context: We both are, and know that we are, and delight in our being, and our knowledge of it. Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects. But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, I am. For he who is not, cannot be deceived; and if I am deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the person deceived, should be, even if I were deceived, certainly I am not deceived in this knowledge that I am. And, consequently, neither am I deceived in knowing that I know. For, as I know that I am, so I know this also, that I know. And when I love these two things, I add to them a certain third thing, namely, my love, which is of equal moment. For neither am I deceived in this, that I love, since in those things which I love I am not deceived; though even if these were false, it would still be true that I loved false things. For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them? But, since they are true and real, who doubts that when they are loved, the love of them is itself true and real? Further, as there is no one who does not wish to be happy, so there is no one who does not wish [themself] to be [into being]. For how can he be happy, if he is nothing?