
FGM
2010s, 2015, Speech on extremism (20 July 2015)
Source: Aphorisms and Reflections (1901), p. 192
FGM
2010s, 2015, Speech on extremism (20 July 2015)
“The name of the Congress is mud. There is utter lack of leaderdhip in the state.”
In a letter to Nehru when he resigned from a minster's post from the Sampurnanand ministry in 1952 in UP, p. 196
Profiles of Indian Prime Ministers
“It is the mark of an educated mind to be able to entertain a thought without accepting it.”
Attributed to Aristotle in Lowell L. Bennion, Religion and the Pursuit of Truth http://books.google.gr/books?id=2HPUAAAAMAAJ&q=, Deseret Book Company, 1959, p. 52, and in American Opinion, Volume 24 http://books.google.gr/books?id=irofAQAAMAAJ&q=, Robert Welch, Inc., 1981, p. 23. Possibly a discombobulation http://publicnoises.blogspot.fi/2009/02/aristotle-and-accuracy.html of the Nicomachean Ethics Book I, 1094b.24 quote above.
Disputed
Source: Metaphysics
A Pluralistic Universe (1909) http://www.gutenberg.org/files/11984/11984-8.txt, Lecture I
1900s
Context: Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter.
Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered.
Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress.
For another, again, there is no really inherent order, but it is we who project order into the world by selecting objects and tracing relations so as to gratify our intellectual interests. We carve out order by leaving the disorderly parts out; and the world is conceived thus after the analogy of a forest or a block of marble from which parks or statues may be produced by eliminating irrelevant trees or chips of stone.
Some thinkers follow suggestions from human life, and treat the universe as if it were essentially a place in which ideals are realized. Others are more struck by its lower features, and for them, brute necessities express its character better.
All follow one analogy or another; and all the analogies are with some one or other of the universe's subdivisions. Every one is nevertheless prone to claim that his conclusions are the only logical ones, that they are necessities of universal reason, they being all the while, at bottom, accidents more or less of personal vision which had far better be avowed as such; for one man's vision may be much more valuable than another's, and our visions are usually not only our most interesting but our most respectable contributions to the world in which we play our part. What was reason given to men for, said some eighteenth century writer, except to enable them to find reasons for what they want to think and do?—and I think the history of philosophy largely bears him out, "The aim of knowledge," says Hegel, "is to divest the objective world of its strangeness, and to make us more at home in it." Different men find their minds more at home in very different fragments of the world.
“I want them [criminals] to literally feel terror at the thought of committing offences.”
I want criminals to be terrified, says Priti Patel: New Home Secretary vows to return to zero-tolerance policing as she demands full explanation over bungled 'Nick' sex abuse inquiry https://www.dailymail.co.uk/news/article-7316055/I-want-criminals-terrified-says-Priti-Patel-Home-Secretary-restore-confidence-Britain.html (2 August 2019)
2019
Changing Consciousness (1991)
Context: Culture is shared meaning. Suppose we were able to share meanings freely without a compulsive urge to impose our view or conform to those of others and without distortion and self-deception. Would this not constitute a real revolution in culture. <!-- p. 185
“Vision Without power does bring moral elevation but cannot give a lasting culture”
Supposedly from De Oratore, 78 ("...for women more easily preserve the ancient language unaltered, because, not having experience of the conversation of a multitude of people, they always retain what they originally learned..."), reported in Bartlett's Familiar Quotations, 10th ed. (1919). Compare: "Loveliness / Needs not the foreign aid of ornament, / But is when unadorn'd, adorn'd the most", James Thomson, The Seasons, "Autumn", Line 204
Disputed