1790s, The Age of Reason, Part I (1794)
Context: It is a fraud of the Christian system to call the sciences human invention; it is only the application of them that is human. Every science has for its basis a system of principles as fixed and unalterable as those by which the universe is regulated and governed. Man cannot make principles, he can only discover them.
Source: The Brass Bottle (1900), Chapter 8, “Bachelor’s Quarters”
Waiting on God (1950), Reflections on the Right Use of School Studies with a View to the Love of God
“It is only by the exercise of reason that man can discover God.”
1790s, The Age of Reason, Part I (1794)
Pupils at Sais (1799)
Context: If on the one hand the Scholastics and Alchemists seem to be utterly at variance, and the Eclectics on the other hand quite at one, yet, strictly examined, it is altogether the reverse. The former, in essentials, are indirectly of one opinion; namely, as regards the non-dependence, and infinite character of Meditation, they both set out from the Absolute: whilst the Eclectic and limited sort are essentially at variance; and agree only in what is deduced. The former are infinite but uniform, the latter bounded but multiform; the former have genius, the latter talent; those have Ideas, these have knacks (Handgriffe); those are heads without hands, these are hands without heads. The third stage is for the Artist, who can be at once implement and genius. He finds that that primitive Separation in the absolute Philosophical Activities' (between the Scholastic, and the "rude, intuitive Poet") 'is a deeper-lying Separation in his own Nature; which Separation indicates, by its existence as such, the possibility of being adjusted, of being joined: he finds that, heterogeneous as these Activities are, there is yet a faculty in him of passing from the one to the other, of changing his polarity at will. He discovers in them, therefore, necessary members of his spirit; he observes that both must be united in some common Principle. He infers that Eclecticism is nothing but the imperfect defective employment of this principle.
The Crystal Spirit : A Study of George Orwell (1966), Ch. I : The Man I Remembered, p. 3
Context: Orwell can only be understood as an essentially quixotic man. … He defended, passionately and as a matter of principle, unpopular causes. Often without regard to reason he would strike out against anything which offended his conceptions of right, justice and decency, yet, as many who crossed lances with him had reason to know, he could be a very chivalrous opponent, impelled by a sense of fair play that would lead to public recantation of accusations he had eventually decided were unfair. In his own way he was a man of the left, but he attacked its holy images as fervently as he did those of the right. And however much he might on occasion find himself in uneasy and temporary alliance with others, he was — in the end — as much a man in isolation as Don Quixote. His was the isolation of every man who seeks the truth diligently, no matter how unpleasant its implications may be to others or even to himself.
Source: The Adventures of Tom Sawyer (1876), Ch. 2
Lecture IV, pp. 114-115
The Duties of Women (1881)
Letters for Literary Ladies (1795), "Julia and Caroline", Letter 1; Tales and Novels, vol. 13, p. 225.
“The only laws a man can truly respect are the ones he makes for himself”
"Postscript", p. 153.
The Anarchist Cookbook (1971)
Context: If people depend on the state to make laws, to prevent themselves from doing what they really want to do, then I say these people are nuts. I mean to say, if I really want to do something, I don't particularly care if it's legal, illegal, moral, immoral, or amoral. I want to do it, so I do it. The only laws a man can truly respect are the ones he makes for himself.
