“One of the impressive things about paranoid literature is the contrast between its fantasied conclusions and the almost touching concern with factuality it invariably shows. It produces heroic strivings for evidence to prove that the unbelievable is the only thing that can be believed.”

Source: 1930s, Sex and Temperament in Three Primitive Societies (1935), p. 191

Source: Reminiscences of a Stock Operator (1923), Chapter XIX, p. 226

“Where Desert Spirits Crowd the Night”, p. 253
The Ivory and the Horn (1996)

Context: Development experts and theorists of democratization take note. South Korea has the same culture, historical legacies, and so on as its neighbor to the North. And yet it is an advanced industrial economy and a thriving democracy that has just, despite its Confucian culture, elected a woman as president. It has managed to reach this high point of prosperity and human dignity because of — to reduce a complex set of phenomena to its minimal essence — different institutions than those in the North: democratic and capitalist ones. (I realize that I may be violating some tenet of doctrinaire realism with this observation. For the less doctrinaire, the contrast between the two Koreas is a useful reminder of why we try and favor and even push for democratic capitalism). Given the stark contrast between the two countries one can safely draw at least one conclusion: There is nothing inherent in culture or history that ipso facto should keep a country poor and enslaved.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 35.

Source: The Guardian

Source: Persecution and the Art of Writing (1952), Persecution and the Art of Writing, p. 25

Knowledge and Power : The Information Theory of Capitalism and How it is Revolutionizing our World (2013), Ch. 10: Romer's Recipes and Their Limits <!-- Regnery Publishing -->
Context: Academic scientists of any sort expect to be struck by lightning if they celebrate real creation de novo in the world. One does not expect modern scientists to address creation by God. They have a right to their professional figments such as infinite multiple parallel universes. But it is a strange testimony to our academic life that they also feel it necessary of entrepreneurship to chemistry and cuisine, Romer finally succumbs to the materialist supersition: the idea that human beings and their ideas are ultimately material. Out of the scientistic fog there emerged in the middle of the last century the countervailling ideas if information theory and computer science. The progenitor of information theory, and perhaps the pivotal figure in the recent history of human thought, was Kurt Gödel, the eccentric Austrian genius and intimate of Einstein who drove determinism from its strongest and most indispensable redoubt; the coherence, consistency, and self-sufficiency of mathematics.
Gödel demonstrated that every logical scheme, including mathematics, is dependent upon axioms that it cannot prove and that cannot be reduced to the scheme itself. In an elegant mathematical proof, introduced to the world by the great mathematician and computer scientist John von Neumann in September 1930, Gödel demonstrated that mathematics was intrinsically incomplete. Gödel was reportedly concerned that he might have inadvertently proved the existence of God, a faux pas in his Viennese and Princeton circle. It was one of the famously paranoid Gödel's more reasonable fears. As the economist Steven Landsberg, an academic atheist, put it, "Mathematics is the only faith-based science that can prove it."