“In Plato we find the essential form of the European attitude: the intellectual rejection of the phenomenal world of process on account of its sordid ruthlessness and the emancipation of the spirit within its own realm of permanent intellectual clarity and harmony. The ancient, aristocratic, tragic consciousness disappears; man sets out to console his spirit and protect his body by the exploitation of static ideas.”

—  Lancelot Law Whyte

Source: The Next Development in Man (1948), p. 201

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Lancelot Law Whyte62
Scottish industrial engineer 1896–1972

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“The dualistic-static form of thought which marks the European tradition attains its most radical expression in Descartes. Whatever lip service we pay to other ideas, and however certain we are of its falsity, after three centuries we still behave as if we lived in a Cartesian world. The static clarity of Cartesian thought inevitably fascinated and imposed on beings who were so badly in need of harmony and so ready to deny process in the search for it. The very clarity of the method exposes its own errors, but we are accustomed to them and like them, for they satisfy our vanity. It has been evident for a century that unity is necessary to thought, and that process is inherent in nature, but western man has preferred to perish in his dualism rather than give up the proud autonomy of reason and risk losing his identity in the universal process.”

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Source: The Next Development in Man (1948), p. 214

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“Optimism is the harmony between man's spirit and the spirit of God pronouncing His works good.”

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Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.
Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
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Source: The Next Development in Man (1948), p. 193-194

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