“We suppose, it would seem, that concepts grow in the individual mind like leaves on a tree, and we think to discover their nature by studying their growth; we seek to define them psychologically, in terms of the human mind. But this account makes everything subjective, and if we follow it through to the end, does away with truth. What is known as the history of concepts is really a history either of our knowledge of concepts or of the meanings of words.”

— Gottlob Frege

Translation J. L. Austin (Oxford, 1950) as quoted by Stephen Toulmin, Human Understanding: The Collective Use and Evolution of Concepts (1972) Vol. 1, p. 56.
Grundgesetze der Arithmetik, 1893 and 1903

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Gottlob Frege22

mathematician, logician, philosopher 1848–1925

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“Normative concepts form a fundamental category-like, say, temporal or logical concepts. We should not expect to explain time, or logic, in non-temporal or non-logical terms. Similarly, normative truths are of a distinctive kind, which we should not expect to be like ordinary, empirical truths. Nor should we expect our knowledge of such truths, if we have ay, to be like our knowledge of the world around us.”

Derek Parfit book Reasons and Persons

Source: Derek Parfit, ‘Reasons and Motivation’, Proceedings of the Aristotelian Society, supp. vol. 71 (1997), p. 121

“In my eyes, concepts of theology have only as much value as they are able to interpret experience. It seems to me that we have long reached the point where we theologians only talk to ourselves and debate with our own history of concepts.”

Eugen Drewermann (1940) German psychologist and theologian

Wort des Heils, Wort der Heilung. p 149 (1989)

“We define a semantic network as "the collection of all the relationships that concepts have to other concepts, to percepts, to procedures, and to motor mechanisms" of the knowledge."”

John F. Sowa (1940) artificial intelligence researcher

Source: Conceptual Structures, 1984, p. 76 as cited in: Jacques Demongeot (1988) Artificial intelligence and cognitive sciences. p. 179

“It is obvious that the problem of human behavior with which we are dealing can not be understood in terms of psychology or any one of the social sciences alone. Is it not possible, therefore, that in attempting to follow the problem wherever it leads us, and employing whatever concepts and research techniques are relevant, we shall be able to define the problem in such a way and develop concepts and a theoretical framework of such a nature that a major contribution will be made to the foundation for an integrated social and psychological science? Whether or not this result appears possible or attractive to present scholars in these fields, we who are studying industrial relations are forced to work in this direction. It is not a case of choice alone, but of necessity, for we can not get results satisfactory to ourselves and applicable to the solution of practical problems by employing the concepts, theories, and methods of any one science.”

E. Wight Bakke (1903–1971) American sociologist and economist (1903-1971)

E. Wight Bakke "Industrial Relations Research," Proceedings of the American Philosophical Society, vol. 92, no. 5, p. 379, November, 1948. As cited in: Tannenbaum, Weschler, and Massarik (1961; 8)

“Either there is or there is not a mechanism for enforcing human rights. If there is not, it would seem that calling them 'rights' simply means that we think it would (morally) be a good idea if they were enforced, although, of course, they are not. A 'human right' is an inherently vacuous conception, and to speak of 'human rights' is a kind of puffery or white magic.”

Raymond Geuss (1946) British philosopher

Pg 144
History and Illusion in Politics (2001)

“We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable.”

Karl Barth (1886–1968) Swiss Protestant theologian

Dogmatics in Outline (1949)
Context: When attempts were later made to speak systematically about God and to describe His nature, men became more talkative. They spoke of God's aseity, His being grounded in Himself; they spoke of God's infinity in space and time, and therefore of God's eternity. And men spoke on the other hand of God's holiness and righteousness, mercifulness and patience. We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable. <!-- p. 46

“The truth seems to be that we live in concepts of the imagination before the reason has established them.”

Wallace Stevens (1879–1955) American poet

The Necessary Angel (1951), Imagination as Value
Context: The truth seems to be that we live in concepts of the imagination before the reason has established them. If this is true, then reason is simply the methodizer of the imagination.

“[A]ll our symbols have the same purpose; words are merely the symbols we use most commonly. The function of words in human thought is to stand for things which are not present to the senses, and allow the mind to manipulate them—things, concepts, ideas, everything that does not have a physical reality in front of us now.”

Jacob Bronowski (1908–1974) Polish-born British mathematician

"The Imaginative Mind in Art" (1978)

“We obtain the concept, as we do the form, by overlooking what is individual and actual; whereas nature is acquainted with no forms and no concepts, and likewise with no species, but only with an X which remains inaccessible and undefinable for us.”

Friedrich Nietzsche (1844–1900) German philosopher, poet, composer, cultural critic, and classical philologist

On Truth and Lie in an Extra-Moral Sense (1873)

“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”

Gautama Buddha (-563–-483 BC) philosopher, reformer and the founder of Buddhism

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