“When we affirm that philosophy begins with wonder, we are affirming in effect that sentiment is prior to reason.”

Source: Ideas have Consequences (1948), p. 19.

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Richard M. Weaver110

American scholar 1910–1963

Giannina Braschi (1953) Puerto Rican writer

Empire of Dreams (prose poetry, 1988)

“If we want to transform reality, we begin with ourselves. We do not ask the world to change, and we do not fight against society. It has to be us ourselves who affirm our own values.”

Alejandro Jodorowsky (1929) Filmmaker and comics writer

Psychomagic: The Transformative Power of Shamanic Psychotherapy (2010)

“We look at the dance to impart the sensation of living in an affirmation of life, to energize the spectator into keener awareness of the vigor, the mystery, the humor, the variety, and the wonder of life. This is the function of the American dance.”

Martha Graham (1894–1991) American dancer and choreographer

"The American Dance", in Modern Dance, ed. Virginia Stewart (1945).

“Philosophy begins in wonder. And at the end when philosophic thought has done its best the wonder remains.”

Alfred North Whitehead (1861–1947) English mathematician and philosopher

“Wonder is the feeling of a philosopher, and philosophy begins in wonder.”

Socrates (-470–-399 BC) classical Greek Athenian philosopher

Theaetetus, 155d
Plato, Theaetetus

“Wonder is the feeling of a philosopher, and philosophy begins in wonder.”

Plato book Theaetetus

155, The Dialogues of Plato, Volume 3, 1871, p. 377 http://books.google.com/books?id=4kQNAAAAIAAJ&pg=PA377 <br class="br">Theaetetus

“Theology recognizes the contingency of human existence only to derive it from a necessary being, that is, to remove it. Theology makes use of philosophical wonder only for the purpose of motivating an affirmation which ends it. Philosophy, on the other hand, arouses us to what is problematic in our own existence and in that of the world, to such a point that we shall never be cured of searching for a solution.”

Maurice Merleau-Ponty (1908–1961) French phenomenological philosopher

Source: In Praise of Philosophy (1963), p. 44

“…my belief in the sacrament of the Eucharist is simple: without touch, God is a monologue, an idea, a philosophy; he must touch and be touched, the tongue on flesh, and that touch is the result of the monologues, the idea, the philosophies which led to faith; but in the instant of the touch there is no place for thinking, for talking; the silent touch affirms all that, and goes deeper: it affirms the mysteries of love and mortality.”

Andre Dubus (1936–1999) Novelist, short story writer, teacher

On Charon’s Wharf.
Broken Vessels (1991)

“The philosophy of the soul of my people appears to me as an expression of an inward tragedy analogous to the tragedy of the soul of Don Quixote, as the expression of conflict between what the world is as scientific reason shows it to be and what we wish that it might be, as our religious faith affirms it to be. And in this philosophy is to be found the explanation of what is usually said about us — namely, that we are fundamentally irreducible to Kultur — or in other words, that we refuse to submit to it. No, Don Quixote does not resign himself either to the world, or to science or logic, or to art or esthetics, or to morality or ethics.”

Miguel de Unamuno (1864–1936) 19th-20th century Spanish writer and philosopher

The Tragic Sense of Life (1913), Conclusion : Don Quixote in the Contemporary European Tragi-Comedy

“The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience.”

Sri Aurobindo (1872–1950) Indian nationalist, freedom fighter, philosopher, yogi, guru and poet

Indian Spirituality and Life (1919)
Context: To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

“When we affirm that philosophy begins with wonder, we are affirming in effect that sentiment is prior to reason.”

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Richard M. Weaver110

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