“As interpolation instead of interpretation was not then so common or so honourable as at present, I believed that a part of my work was well done. How was I to expect that, because I ascribed piety to Spinoza, I would myself be taken for a Spinozist? Yet I had never defended his system, and anything philosophic that was in my book was manifestly inconsistent with the characteristics of his views and had quite a different basis than the unity of substance.”

— Baruch Spinoza

Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers (1799) [original in German]
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Baruch Spinoza 210

Dutch philosopher 1632–1677

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“Novalis was cried down as an enthusiastic mystic by the prosaic, and Spinoza as godless by the literalists. It was incumbent upon me to protest against this view of Spinoza, seeing I would review the whole sphere of piety. Something essential would have been wanting in the ex position of my views if I had not in some way said that the mind and heart of this great man seemed deeply influenced by piety, even though it were not Christian piety. The result might have been different, had not the Christianity of that time been so distorted and obscured by dry formulas and vain subtilties that the divine form could not be expected to win the regard of a stranger. This I said in the first edition, somewhat youthfully indeed, yet so that I have found nothing now needing to be altered, for there was no reason to believe that I ascribed the Holy Spirit to Spinoza in the special Christian sense of the word.”

Baruch Spinoza (1632–1677) Dutch philosopher

Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers (1799) [original in German]
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“Kings were wont to honour philosophers, but if I had such I would honour them as angels that should have such piety in them that they would not seek where they are the second to be the first, and where the third to be the second and so forth.”

Elizabeth I of England (1533–1603) Queen regnant of England and Ireland from 17 November 1558 until 1603

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“Macro rational expectations, as I have labeled the hypothesis, seems to say that expectations in an economist's model must be perfectly consistent with his model that embodies these expectations. In other words, the agents of his model must all share his views of the relevant economic mechanisms, as well as his data. Why? Because if he holds them they must believe they are God's truth and, if so, rational people can have no other views (and of course we should never ask how they would come by these views and data, that not even other specialists may have heard of yet, let alone accepted). I submit that this view is pretty absurd--I would almost say offensive! I certainly believe that I know more about economics and the economy than (almost) everybody else, and i can even prove it: If everybody shared my vies, then the economy could not be in today's troubles”

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“I understand that it is the wish of the Editor of this collection of essays that each contributor should describe his own system of philosophy. Were I to interpret this demand literally I could not contribute anything at all, for two excellent reasons. In the first place, I have nothing worth calling a system of philosophy of my own, and there is no other philosopher of whom I should be willing to reckon myself a faithful follower. If this be a defect I see no likelihood of its ever being cured. Secondly, if I had a system of my own, I should doubt the propriety of "pushing" my crude philosophical wares in competition with the excellent products of older firms with well-earned reputations.”

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“All I had was my head and my books, and I thought a lot. I learned, because there was no interruption. I had access to myself, to my thinking.”

Abraham Pais (1918–2000) American Physicist

On life in hiding from Nazi authorities, p. 48
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Context: One of the things I learned, one of the strangest things, is how to think. There was nothing else to do. I couldn't see people, or go for a walk in the forest. All I had was my head and my books, and I thought a lot. I learned, because there was no interruption. I had access to myself, to my thinking. I wouldn't say that I particularly matured. The thinking was physics thinking. I was just short of twenty-two then.
I was in hiding for two years and two months, something like that. In all that time I went out very, very little, just once in a great while, after dark. Once I even took the train to Utrecht, forty miles from Amsterdam, with my yellow star, this star which I still have. Why did I go? I just wanted to visit some friends. I was a little bit crazy, a little bit insane.