Quotes about reason
page 2

Meditation 8 - Illness as a special gift from God
Books, The Beggar, Volume III: False Ego: The Greatest Enemy of the Spiritual Leader (Hari-Nama Press, 2002)

2012, Remarks at Clinton Global Initiative (September 2012)

..
Said during a visit to Kenya in the late 1980s or early 1990s, recorded in the 20-minute documentary "A Journey In Black And White" by WeSearchr, as reported and quoted in "Documentary Of Young Obama’s Visit To Kenya Is Set To Be Released" http://dailycaller.com/2016/09/19/documentary-of-young-obamas-visit-to-kenya-is-set-to-be-released/ by Alex Pfeiffer, The Daily Caller (19 September 2016)
1980s

As I Please (25 February 1944) http://orwell.ru/library/articles/As_I_Please/english/eaip_01
"As I Please" (1943–1947)

Book Two: The Royal Mystery or the Art of Subduing the Powers, Chapter XII: The Terrible Secret
The Great Secret: or Occultism Unveiled

“If you see a man dedicated to his stomach, crawling on the ground, you see a plant and not a man; or if you see a man bedazzled by the empty forms of the imagination, as by the wiles of Calypso, and through their alluring solicitations made a slave to his own senses, you see a brute and not a man. If, however, you see a philosopher, judging and distinguishing all things according to the rule of reason, him shall you hold in veneration, for he is a creature of heaven and not of earth; if, finally, a pure contemplator, unmindful of the body, wholly withdrawn into the inner chambers of the mind, here indeed is neither a creature of earth nor a heavenly creature, but some higher divinity, clothed in human flesh.”
Si quem enim videris deditum ventri, humi serpentem hominem, frutex est, non homo, quem vides; si quem in fantasiae quasi Calipsus vanis praestigiis cecucientem et subscalpenti delinitum illecebra sensibus mancipatum, brutum est, non homo, quem vides. Si recta philosophum ratione omnia discernentem, hunc venereris; caeleste est animal, non terrenum. Si purum contemplatorem corporis nescium, in penetralia mentis relegatum, hic non terrenum, non caeleste animal: hic augustius est numen humana carne circumvestitum.
8. 40-42; translation by A. Robert Caponigri
Oration on the Dignity of Man (1496)

"Revenge is Sour" http://orwell.ru/library/articles/revenge/english/e_revso, Tribune (9 November 1945)

Gopinath Kaviraj, Sri Sri Ma Anandamayi: Upadesa O Prasnottara, p. 1
By followers

A private statement made on March 24, 1942.
Disputed, (1941-1944) (published 1953)

Source: The Freedom of a Christian (1520), pp. 75-76

<span class="plainlinks"> Foreword, 'Tales of Transformation: English Translation of Tagore's Chitrangada and Chandalika', Lopamudra Banerjee, (2018). https://www.amazon.co.uk/dp/B07DQPD8F4/</span>
From Prose

Those are undeniable truths.
Vietnamese Proclamation of Independence (2 September 1945), Ho Chi Minh, Selected Works (1960-1962), Vol. 3, pp. 17-21

Source Book in Ancient Philosophy (1907), The Fragments

The Bridges, as quoted in The Old Bridge of Mostar and Increasing Respect for Cultural Property in Armed Conflict (2012) by Jadranka Petrovic, p. 65

“The problems are dissolved in the actual sense of the word — like a lump of sugar in water.”
Source: 1930s-1951, Philosophical Occasions 1912-1951 (1993), Ch. 9 : Philosophy, p. 183

...What makes us such innate Copernicans?
Music, Mind, and Meaning (1981)

November 2007 interview remarks quoted by Susan Chenery, "Who Is That Man?" http://www.theaustralian.news.com.au/story/0,25197,23097733-15803,00.html, In Touch Weekly, January 23, 2008.

1984 interview with Detective Robert Keppel (regarding the Green River Killer)

Source: Jack: Straight from the Gut (2001), Ch. 3.

Sukirti on rumours and success http://www.bollywoodlife.com/news-gossip/sukirti-kandpal-i-dont-care-a-damn-what-people-think/

From a review of Adolf Hitler's Mein Kampf, New English Weekly (21 March 1940)

Note to Stanza 29 part 8
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas

“If all men by nature desire to know, then they desire most of all the greatest knowledge of science. So the Philosopher argues in chap. 2 of his first book of the work [Metaphisics]. And he immediately indicates what the greatest science is, namely the science which is about those things that are most knowable. But there are two senses in which things are said to be maximally knowable: either [1] because they are the first of all things known and without them nothing else can be known; or [2] because they are what are known most certainly. In either way, however, this science is about the most knowable. Therefore, this most of all is a science and, consequently, most desirable…”
sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia". Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.
sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia".
Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.
Quaestiones subtilissimae de metaphysicam Aristotelis, as translated in: William A. Frank, Allan Bernard Wolter (1995) Duns Scotus, metaphysician. p. 18-19

Source: Rules of Sociological Method, 1895, p. 3

The Big Picture, 1996
1990s, 1990
Source: [Pierce, 1976-2002, 125]

In the Shadow of the Moon http://en.wikipedia.org/wiki/In_the_Shadow_of_the_Moon

before playing "Between the Bars" at a concert in 1996. http://www.archive.org/details/esmith2006-09-25..flacf.

Inside the Painter's Studio, Joe Fig, Princeton Architectural Press, 2009, p. 42

Letter to the Soldiers of Coroticus (c.450?)

Zadeh (1972) "Fuzzy languages and their relation to human intelligence". in: Proceedings of the International Conference Man and Computer, Bordeaux, France. Basel: S. Karger, pp. 130-165. cited in Gaines (1976) "Foundations of fuzzy reasoning" in: International Journal of Man-Machine Studies 8(6), p. 624
1970s

Quoted in "'Johnny Depp - From Hell' special," http://www.johnnydeppfan.com/interviews/From%20Hell%20Special.htm ITV (January 2002)

From a new translation of "Progress in Individual Psychology" ("Fortschritte der Individualpsychologie", 1923), a journal article by Alfred Adler, in the AAISF/ATP Archives.

First Person (TV series) Episode 1 "Stairway to Heaven" https://en.wikipedia.org/wiki/First_Person_(TV_series)#Season_1

“What person with any sense likes himself? I know myself too well to like myself.”
Fallaci interview (1973)

Source: A Brief History of Time (1988), Ch. 1
Context: Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. As philosopher of science Karl Popper has emphasized, a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. Each time new experiments are observed to agree with the predictions the theory survives, and our confidence in it is increased; but if ever a new observation is found to disagree, we have to abandon or modify the theory.

As quoted in Sophia, Living and Loving: Her Own Story (1979) by A. E. Hotchner, p. 76.
Context: I was blessed with a sense of my own destiny. I have never sold myself short. I have never judged myself by other people’s standards. I have always expected a great deal of myself, and if I fail, I fail myself. So failure or reversal does not bring out resentment in me because I cannot blame others for any misfortune that befalls me.

Sahih Muslim, Book 001, Number 0142
Sunni Hadith
Context: It is narrated on the authority of 'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

“I found myself, a mere suggestion sensed in past and future ages.”
As quoted in Romantic Vision, Ethical Context: Novalis and Artistic Autonomy (1987) by Géza von Molnár, p. 2
Context: I was still blind, but twinkling stars did dance
Throughout my being's limitless expanse,
Nothing had yet drawn close, only at distant stages
I found myself, a mere suggestion sensed in past and future ages.

My View of the World (1961)
Context: This life of yours which you are living is not merely a piece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear; tat tvam asi, this is you. Or, again, in such words as "I am in the east and the west, I am above and below, I am this entire world."

Biographical memoir: "John von Neumann (1903 - 1957)" in Year book of the American Philosophical Society (1958); later in Symmetries and Reflections : Scientific Essays of Eugene P. Wigner (1967), p. 261
Context: A deep sense of humor and an unusual ability for telling stories and jokes endeared Johnny even to casual acquaintances. He could be blunt when necessary, but was never pompous. A mind of von Neumann's inexorable logic had to understand and accept much that most of us do not want to accept and do not even wish to understand. This fact colored many of von Neumann's moral judgments. "It is just as foolish to complain that people are selfish and treacherous as it is to complain that the magnetic field does not increase unless the electric field has a curl. Both are laws of nature." Only scientific intellectual dishonesty and misappropriation of scientific results could rouse his indignation and ire — but these did — and did almost equally whether he himself, or someone else, was wronged.

Baltimore Evening Sun (12 February 1923)
1920s
Context: The fact is that the average man's love of liberty is nine-tenths imaginary, exactly like his love of sense, justice and truth. He is not actually happy when free; he is uncomfortable, a bit alarmed, and intolerably lonely. Liberty is not a thing for the great masses of men. It is the exclusive possession of a small and disreputable minority, like knowledge, courage and honor. It takes a special sort of man to understand and enjoy liberty — and he is usually an outlaw in democratic societies.

Section 10
Culture Industry Reconsidered (1963)
Context: The phrase, the world wants to be deceived, has become truer than had ever been intended. People are not only, as the saying goes, falling for the swindle; if it guarantees them even the most fleeting gratification they desire a deception which is nonetheless transparent to them. They force their eyes shut and voice approval, in a kind of self-loathing, for what is meted out to them, knowing fully the purpose for which it is manufactured. Without admitting it they sense that their lives would be completely intolerable as soon as they no longer clung to satisfactions which are none at all.

“And now have I not told you that what you mistake for madness is but over-acuteness of the senses?”
The Tell-Tale Heart (1843)
Context: And now have I not told you that what you mistake for madness is but over-acuteness of the senses? -- now, I say, there came to my ears a low, dull, quick sound, such as a watch makes when enveloped in cotton. I knew that sound too. It was the beating of the old man's heart. It increased my fury, as the beating of a drum stimulates the soldier into courage.

As quoted in an interview with The Times (2011)

Quoted in " Goodbye Margherita Hack, “The Lady of the Stars.”", iitaly.org (1 July 2013) http://www.iitaly.org/magazine/focus/facts-stories/article/goodbye-margherita-hack-lady-stars?mode=colorbox.
Source: The Outermost House, 1928, p. 25: Ch 2
“There is a human tendency to desire and even artificially create a sense of certainty.”

“Perhaps the greatest sin in the world today is that men have begun to lose the sense of sin.”
Radio Message of His Holiness Pius XII to Participants in the National Catechetical Congress of the United States in Boston https://w2.vatican.va/content/pius-xii/en/speeches/1946/documents/hf_p-xii_spe_19461026_congresso-catechistico-naz.html, from Castel Gandolfo on Saturday, 26 October 1946

“Common sense is the collection of prejudices acquired by age eighteen.”

“Forgive me my nonsense as I also forgive the nonsense of those who think they talk sense.”
Letter to Louis Untermeyer (8 July 1915)
1910s

“America did not invent human rights. In a very real sense… human rights invented America.”
Presidency (1977–1981), Farewell Address (1981)
Context: America did not invent human rights. In a very real sense, it is the other way round. Human rights invented America.
Ours was the first nation in the history of the world to be founded explicitly on such an idea.
Context: I have just been talking about forces of potential destruction that mankind has developed, and how we might control them. It is equally important that we remember the beneficial forces that we have evolved over the ages, and how to hold fast to them.
One of those constructive forces is enhancement of individual human freedoms through the strengthening of democracy, and the fight against deprivation, torture, terrorism and the persecution of people throughout the world. The struggle for human rights overrides all differences of color, nation or language.
Those who hunger for freedom, who thirst for human dignity, and who suffer for the sake of justice — they are the patriots of this cause.
I believe with all my heart that America must always stand for these basic human rights — at home and abroad. That is both our history and our destiny.
America did not invent human rights. In a very real sense, it is the other way round. Human rights invented America.
Ours was the first nation in the history of the world to be founded explicitly on such an idea. Our social and political progress has been based on one fundamental principle — the value and importance of the individual. The fundamental force that unites us is not kinship or place of origin or religious preference. The love of liberty is a common blood that flows in our American veins.

Speech given at Harrow School, Harrow, England, October 29, 1941. Quoted in Churchill by Himself (2008), ed. Langworth, PublicAffairs, 2008, p. 23
The Second World War (1939–1945)
Source: Never Give In!: The Best of Winston Churchill's Speeches
Context: Never give in — never, never, never, never, in nothing great or small, large or petty, never give in except to convictions of honour and good sense. Never yield to force; never yield to the apparently overwhelming might of the enemy.

“Questions don't have to make sense, Vincent," said Miss Susan. "But answers do.”
Source: Thief of Time
Source: Anam Cara: A Book of Celtic Wisdom
“The world's a puzzle; no need to make sense out of it." - Socrates”
Source: Way of the Peaceful Warrior: A Book That Changes Lives

“You were made by God and for God and until you understand that, life will never make sense.”

Journal entry (1896-11-17), from the National Trust collection.
Source: The Complete Tales

A New Earth (2005)
Source: A New Earth: Awakening to Your Life's Purpose

“Nothing can cure the soul but the senses, just as nothing can cure the senses but the soul.”
Source: The Picture of Dorian Gray

“Autobiography begins with a sense of being alone. It is an orphan form.”

“thus, in a sense, we are all doomed. even if we stay away from black holes”