“Most of our contemporaries think that, at bottom, being a philosopher and adopting an idealist method are one and the same thing.”

Ce que les poètes, les orateurs, même quelques philosophes nous disent sur l'amour de la Gloire, on nous le disait au Collège, pour nous encourager à avoir les prix. Ce que l'on dit aux enfants pour les engager à préférer à une tartelette les louanges de leurs bonnes, c'est ce qu'on répète aux hommes pour leur faire préférer à un intérêt personnel les éloges de leurs contemporains ou de la postérité.
Maximes et Pensées, #85
Reflections

Source: Guide for the Perplexed (c. 1190), Part III, Ch.32
Context: The most evident of the wonders described in the book On the Use of the Limbs [by Galen]... is clearly perceived by all who examine them with a sharp eye. In a similar manner did God provide for each individual animal of the class of mammalia. When such an animal is born it is extremely tender, and cannot be fed with dry food. Therefore breasts were provided which yield milk, and the young can be fed with moist food which corresponds to the condition of the limbs of the animal, until the latter have gradually become dry and hard. Many precepts in our Law are the result of a similar course adopted by the same Supreme Being. It is, namely, impossible to go suddenly from one extreme to the other; it is therefore according to the nature of man impossible for him suddenly to discontinue everything to which he has been accustomed.

A Little Book in C Major, New York, NY, John Lane Company (1916) p. 76
1910s

The Case Against Civilization https://www.newyorker.com/magazine/2017/09/18/the-case-against-civilization (September 18, 2017), '.

Page 129
Memoirs of a Woman of Pleasure

Introduction (p. viii)
The Eternal Champion (1970)

Introductory
The Grammar of Science (1900)

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.