“An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH.”

— Ethan Allen

Source: Reason: The Only Oracle Of Man (1784), Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind

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Ethan Allen 40

American general 1738–1789

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“An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man.”

Ethan Allen (1738–1789) American general

Source: Reason: The Only Oracle Of Man (1784), Ch. XIII Section II - Of The Importance of the Exercise of Reason, and Practice of Morality, in order to the Happiness of Mankind
Context: An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH.

“The original idea, the sketch, which is so to speak the egg or embryo of the idea, is usually far from being complete; it contains everything, which is simply a mixing together of all parts. Just the thing that makes of this sketch the essential expression of the idea is not the suppression of details, but their complete subordination to the big lines, which are, before all else, to create the impression. The greatest difficulty therefore is that of returning in the picture to that effacing of the details which, however, make up the composition, the web and the woof of the picture.”

Eugène Delacroix (1798–1863) French painter

quote in 1854, in Artists on Art – from the 14th – 20th centuries, ed. by Robert Goldwater and Marco Treves; Pantheon Books, 1972, London, pp. 234 – 235
1831 - 1863

“It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.”

Hermann Weyl (1885–1955) German mathematician

Introduction
Space—Time—Matter (1952)
Context: Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.

“Nature is just a dictionary, you hunt in it for words.... you find in it the elements which make a phrase or a story; but nobody would regard a dictionary as a composition in the poetic sense of the term. Besides, nature is far from being always interesting from the point of view of the effect of the whole... If each detail is perfect in some way, the union of these details seldom gives an effect equivalent to that which arises, in the work of a great artist, from the total composition.”

Eugène Delacroix (1798–1863) French painter

Delacroix, quoted by Paul Signac: in D'Eugene Delacroix au Neo-impressionnisme, Chap. I.; as quoted by John Rewald, in Georges Seurat', a monograph https://ia800607.us.archive.org/23/items/georges00rewa/georges00rewa.pdf; Wittenborn and Compagny, New York, 1943. p.10 + note 15
Quotes, undated

“At first our pupil had merely sensations, now he has ideas; he could only feel, now he reasons. For from the comparison of many successive or simultaneous sensations and the judgment arrived at with regard to them, there springs a sort of mixed or complex sensation which I call an idea. The way in which ideas are formed gives a character to the human mind. The mind which derives its ideas from real relations is thorough; the mind which relies on apparent relations is superficial. He who sees relations as they are has an exact mind; he who fails to estimate them aright has an inaccurate mind; he who concocts imaginary relations, which have no real existence, is a madman; he who does not perceive any relation at all is an imbecile. Clever men are distinguished from others by their greater or less aptitude for the comparison of ideas and the discovery of relations between them. Simple ideas consist merely of sensations compared one with another. Simple sensations involve judgments, as do the complex sensations which I call simple ideas. In the sensation the judgment is purely passive; it affirms that I feel what I feel. In the percept or idea the judgment is active; it connects, compares, it discriminates between relations not perceived by the senses. That is the whole difference; but it is a great difference. Nature never deceives us; we deceive ourselves.”

Jean Jacques Rousseau book Emile, or On Education

Emile, or On Education (1762), Book III

“The chief ingredients in the composition of those qualities that gain esteem and praise, are good nature, truth, good sense, and good breeding.”

Joseph Addison (1672–1719) politician, writer and playwright

William Temple, in "Heads Designed for an Essay on Conversation" in The Works of Sir William Temple, Bart. in Four Volumes (1757), Vol. III, p. 547.
Misattributed

“The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.”

John Rawls book A Theory of Justice

Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 14, pg. 87-88
Context: Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
Context: We may reject the contention that the ordering of institutions is always defective because the distribution of natural talents and the contingencies of social circumstance are unjust, and this injustice must inevitably carry over to human arrangements. Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts. Aristocratic and caste societies are unjust because they make these contingencies the ascriptive basis for belonging to more or less enclosed and privileged social classes. The basic structure of these societies incorporates the arbitrariness found in nature. But there is no necessity for men to resign themselves to these contingencies. The social system is not an unchangeable order beyond human control but a pattern of human action. In justice as fairness men agree to avail themselves of the accidents of nature and social circumstance only when doing so is for the common benefit. The two principles are a fair way of meeting the arbitrariness of fortune; and while no doubt imperfect in other ways, the institutions which satisfy these principles are just.

“It is necessary to mark the greater from the lesser truth: namely the larger and more liberal idea of nature from the comparatively narrow and confined; namely that which addresses itself to the imagination from that which is solely addressed to the eye.”

J.M.W. Turner (1775–1851) British Romantic landscape painter, water-colourist, and printmaker

Quoted in: Eric Shanes (2012) The Life and Masterworks of J.M.W. Turner, p. 23
undated quotes

“Uniform ideas originating among entire peoples unknown to each other must have a common ground of truth.”

Giambattista Vico (1668–1744) philosopher, rhetorician, historian and jurist from Italy

The New Science 144 (1744)

“To suppose universal laws of nature capable of being apprehended by the mind and yet having no reason for their special forms, but standing inexplicable and irrational, is hardly a justifiable position. Uniformities are precisely the sort of facts that need to be accounted for.”

Charles Sanders Peirce (1839–1914) American philosopher, logician, mathematician, and scientist

The Architecture of Theories (1891)
Context: To suppose universal laws of nature capable of being apprehended by the mind and yet having no reason for their special forms, but standing inexplicable and irrational, is hardly a justifiable position. Uniformities are precisely the sort of facts that need to be accounted for. That a pitched coin should sometimes turn up heads and sometimes tails calls for no particular explanation; but if it shows heads every time, we wish to know how this result has been brought about. Law is par excellence the thing that wants a reason.

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