“A really free mind is scarcely attached to its opinions. If the mind cannot help giving birth to … emotions and affections which at first appear to be inseparable from them, it reacts against these intimate phenomena it experiences against its will.”

Source: Regards sur le monde actuel [Reflections on the World Today] (1931), p. 55

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Paul Valéry89

French poet, essayist, and philosopher 1871–1945

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“Anaxagoras was the first to identify the One as nous, meaning "mind."
Parmenides made it clear for the first time that the Immortal Principle, the One, Truth, God, is separate from appearance and from opinion, and the importance of this separation and its effect upon subsequent history cannot be overstated.”

Robert M. Pirsig book Zen and the Art of Motorcycle Maintenance

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: The Immortal Principle was first called water by Thales. Anaximenes called it air. The Pythagoreans called it number and were thus the first to see the Immortal Principle as something nonmaterial. Heraclitus called the Immortal Principle fire and introduced change as part of the Principle. He said the world exists as a conflict and tension of opposites. He said there is a One and there is a Many and the One is the universal law which is immanent in all things. Anaxagoras was the first to identify the One as nous, meaning "mind."
Parmenides made it clear for the first time that the Immortal Principle, the One, Truth, God, is separate from appearance and from opinion, and the importance of this separation and its effect upon subsequent history cannot be overstated. It's here that the classic mind, for the first time, took leave of its romantic origins and said, "The Good and the True are not necessarily the same," and goes its separate way. Anaxagoras and Parmenides had a listener named Socrates who carried their ideas into full fruition.

“Here we reach the demonstration that evolution not only is a fact, and a fact of cosmic extent, but is a necessary law a priori over Nature. But we learn at the same time, and upon the same evidence, that it cannot in any wise affect the a priori consciousness, which is the essential being and true person of the mind; much less can it originate this. On the contrary, we have seen it is in this a priori consciousness that the law of evolution has its source and its warrant. Issuing from the noumenal being of mind, evolution has its field only in the world of the mind's experiences, — "inner" and "outer," physical and psychic; or, to speak summarily, only in the world of phenomena. But there, it is indeed universal and strictly necessary.”

George Holmes Howison (1834–1916) American philosopher

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.40-1

“What are the rewards of the tiny, ingrown, biological family opposing its closed circle of affection to a forbidding world of the strong ties between parent and children, ties which an active personal relation from birth until death?… Perhaps these are too heavy prices to pay for a specialization of emotions which might be bought about the other ways, notable through coeducation. And with such a question in our minds its interesting to note that a larger family community, in which there are several adult men and women, seems to ensure the child against the development of the crippling attitudes which have been labelled Oedipus complexes, the Electra complexes, and so on.”

Margaret Mead (1901–1978) American anthropologist

Source: 1920s, Coming of Age in Samoa (1928), p. 147; Partly cited in: E. Michael Jones (1993) Degenerate Moderns: Modernity As Rationalized Sexual Misbehavior. p. 24-25

“From experience. That something is irrational is no argument against its existence, but rather a condition for it.”

Friedrich Nietzsche book Human, All Too Human

Section IX, "Man Alone with Himself" / aphorism 515
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“The difficult thing for someone not living the experience of the revolution to understand is this close dialectical unity between the individual and the mass, in which the mass, as an aggregate of individuals, is interconnected with its leaders.
Some phenomena of this kind can be seen under capitalism, when politicians capable of mobilising popular opinion appear, but these phenomena are not really genuine social movements. (If they were, it would not be entirely correct to call them capitalist.) These movements only live as long as the persons who inspire them do, or until the harshness of capitalist society puts an end to the popular illusions which made them possible.”

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Man and Socialism in Cuba (1965)

“There is a trick with which votaries of Feminism seek to prejudice the public mind against its critics, and that is the “fake” that any man who ventures to criticise the pretensions of Feminism, is actuated by motives of personal rancour against the female sex.”

Ernest Belfort Bax (1854–1926) British barrister and journalist

Introduction https://en.wikisource.org/wiki/The_Fraud_of_Feminism/Introduction <br class="br">The Fraud of Feminism (1913)

“... The fallacious use of the principle that you cannot look into a man's mind. It is said you cannot do that: therefore what follows? It is said that you are to have fixed rules to tell you that he must have meant something, one way or the other, when certain exterior phenomena arise. The answer is that there is no such thing as an absolute criterion which gives you certain index to a man's mind. There is nothing outside his mind which is an absolute indication of what is going on inside. So far from saying that you cannot look into a man's mind, you must look into it, if you are going to find fraud against him: and unless you think you see what must have been in his mind, you cannot find him guilty of fraud.”

Charles Bowen (1835–1894) English judge

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“Our psychology is … a science of mere phenomena without any metaphysical implications. [It] Treats all metaphysical claims and assertions as mental phenomena, and regards them as statements about the mind and its structure.”

C.G. Jung (1875–1961) Swiss psychiatrist and psychotherapist who founded analytical psychology

Psychology and Religion: West and East (1958), p. 476, as cited in Psychotherapy East and West (1961), p. 14

“Poverty of body in itself mattered nothing; what Francis wanted was poverty of pride, and the external robe or the bare feet were outward and necessary forms of protection against its outward display. Against riches or against all external and visible vanity, rules and laws could be easily enforced if it were worth while, although the purest humility would be reached only by those who were indifferent and unconscious of their external dress; but against spiritual pride the soul is defenceless, and of all its forms the subtlest and the meanest is pride of intellect. […] Lord Bacon held much the same opinion. [..:] "Let men please themselves as they will in admiring and almost adoring the human mind, this is certain:— that, as an uneven mirror distorts the rays of objects according to its own figure and section, so the mind … cannot be trusted …"”

Henry Adams (1838–1918) journalist, historian, academic, novelist

Bacon's first object was the same as that of Francis, to humiliate and if possible destroy the pride of human reason; both of them knew that this was their most difficult task.
The Bacon quote is from the Preface to The Great Instauration (1620).
Mont Saint Michel and Chartres (1904)

“A really free mind is scarcely attached to its opinions. If the mind cannot help giving birth to … emotions and affections which at first appear to be inseparable from them, it reacts against these intimate phenomena it experiences against its will.”

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