Quotes about concept

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Markings (1964)

On Saturday Night Live, As Unfrozen Caveman Lawyer

[Ian Shapiro, Containment: Rebuilding a Strategy against Global Terror, https://books.google.com/books?id=i7L6if3mwzsC&pg=PA145, 2009, Princeton University Press, 145–]

From Her Tours and CDs, I'm The One That I Want Tour

Ilya Prigogine (1977) " The Nobel Prize in Chemistry 1977: Autobiography http://www.nobelprize.org/nobel_prizes/chemistry/laureates/1977/prigogine-autobio.html".

1990
Page 67, note 8
See: Musical set theory
The Listening Composer

still held.
Spectrum: From Right to Left in the World of Ideas (2005), Ch. 7. "Arms and Rights, The Adjustable Centre" (1998)

High liberals will want to ask: Why?
Neoclassical Liberalism: How I’m Not a Libertarian (2011)

§ 4.9
An Enquiry Concerning Human Understanding (1748)

As reported in Clement of Alexandria by Eric Osborn (Cambridge University Press: 2008), p. 63.

Source: Enigmas Of Chance (1985), Chapter 3, The Search For The Meaning Of Independence, p. 48.

Source: Sculpting in Time (1986), p. 150

Source: A stakeholder approach to strategic management, 1984, p. 40

A Marxist Case For Intersectionality (2017)

"The Concept of Truth in Formalized Languages" (1931) in Logic, Semantics, Metamathematics: Papers from 1923 to 1938 (1956) Tr. J. H. Woodger.

and http://online.wsj.com/article/SB123086375678148323.html http://www.wnd.com/2009/09/108646/ a private letter from August 3, 1971 in response to New York's legalization of abortion

Source: Capitalism and Modern Social Theory (1971), pp. 15-16.

Wording in Ideas and Opinions: The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even of life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
1930s, Religion and Science (1930)

Source: Queer: A Novel (1985), Chapter One

Biocentrism and the Existence of God http://www.huffingtonpost.com/robert-lanza/does-god-exist-or-not-new_b_802103.html, Huffington Post, January 3, 2011.

The Concept of the Political (1927)

The Future of Civilization (1938)

"Good Sports & Bad", p. 325; originally published in The New York Review of Books (1995-03-02)
Triumph and Tragedy in Mudville (2003)

near Verdun, 1915]
Source: 1915 - 1916, 100 Aphorisms', Franz Marc (1915), pp. 445-446

Character & Social Structure (1954).
1950s

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.331-2

1911 - 1940, Notes on Painting - Edward Hopper (1933)

Source: Just a Theory: Exploring the Nature of Science (2005), Chapter 4, “Falsificationism: If It Might Be Wrong, It’s Science” (p. 75)

Serena Davies, "In the studio:Peter Blake, http://www.telegraph.co.uk/arts/main.jhtml?xml=/arts/2005/12/13/bastudio13.xml The Daily Telegraph, 2005-12-13
The "greatest gallery" refers to the National Gallery in London, where he was the associate artist in 1996.
Life

The Magnum Opus; On Thermonuclear War

Ancient Israel’s Faith and History: An Introduction the Bible in Context (2001)

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet

Sri Isopanisad - Mantra Two
Books, Reflections on Sacred Teachings, Volume IV: Sri Isopanisad (Hari-Nama Press, )

Michael Halliday (1977). "Ideas about Language" Reprinted in Volume 3 of MAK Halliday's Collected Works. Edited by J.J. Webster. London: Continuum. p113.
1970s and later

Source: 1960s - 1980s, MANAGEMENT: Tasks, Responsibilities, Practices (1973), Part 3, p. 647

Exclusive Interview with Peter Cullen http://collider.com/exclusive-interview-with-peter-cullen/ (June 9, 2007)

Letter to Markus Fierz regarding Carl Jung's ideas (25 December 1950)

Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 27
Lectures on Philosophy of Religion, Volume 2
Context: An Englishman who, by a most careful investigation into the various representations, has sought to discover what is meant by Brahma, believes that Brahma is an epithet of praise, and is used as such just because he is not looked on as being himself solely this One, but, on the contrary, everything says of itself that it is Brahma. I refer to what Mill says in his History of India. He proves from many Indian writings that it is an epithet of praise which is applied to various deities, and does not represent the conception of perfection or unity which we associate with it. This is a mistake, for Brahma is in one aspect the One, the Immutable, who has, however, the element of change in him, and because of this, the rich variety of forms which is thus essentially his own is also predicated of him. Vishnu is also called the Supreme Brahma. Water and the sun are Brahma.

The Ethics of Belief (1877), The Duty of Inquiry
Context: Our lives are guided by that general conception of the course of things which has been created by society for social purposes. Our words, our phrases, our forms and processes and modes of thought, are common property, fashioned and perfected from age to age; an heirloom which every succeeding generation inherits as a precious deposit and a sacred trust to be handled on to the next one, not unchanged but enlarged and purified, with some clear marks of its proper handiwork. Into this, for good or ill, is woven every belief of every man who has speech of his fellows. An awful privilege, and an awful responsibility, that we should help to create the world in which posterity will live.

The Law of Mind (1892)
Context: Consciousness must essentially cover an interval of time; for if it did not, we could gain no knowledge of time, and not merely no veracious cognition of it, but no conception whatever. We are therefore, forced to say that we are immediately conscious through an infinitesimal interval of time.

My Disillusionment in Russia (1923)
Context: The great and inspiring aims of the Revolution became so clouded with and obscured by the methods used by the ruling political power that it was hard to distinguish what was temporary means and what final purpose. Psychologically and socially the means necessarily influence and alter the aims. The whole history of man is continuous proof of the maxim that to divest one's methods of ethical concepts means to sink into the depths of utter demoralization. In that lies the real tragedy of the Bolshevik philosophy as applied to the Russian Revolution. May this lesson not be in vain.

The Eye of Spirit : An Integral Vision for a World Gone Slightly Mad (1997)
Context: Anybody can they say they are being "spiritual" — and they are, because everybody has some type and level of concern. Let us therefore see their actual conception, in thought and action, and see how many perspectives it is in fact concerned with, and how many perspectives it actually takes into account, and how many perspectives it attempts to integrate, and thus let us see how deep and how wide runs that bodhisattva vow to refuse rest until all perspectives whatsoever are liberated into their own primordial nature.

A Defence of Baby-Worship
The Defendant (1901)
Context: When we reverence anything in the mature, it is their virtues or their wisdom, and this is an easy matter. But we reverence the faults and follies of children.
We should probably come considerably nearer to the true conception of things if we treated all grown-up persons, of all titles and types, with precisely that dark affection and dazed respect with which we treat the infantile limitations.

Peace and the Public Mind (1935)
Context: The conception that we can only protect ourselves if we are prepared to protect others surely ought to belong to the nursery stage of social education.
But such things as the mechanism of security through law, the place of force in society, are things not, it would seem, included usually in the common education of our peoples.

Part 3: "The Sense of Human Dignity", §1 (p. 52)
Science and Human Values (1956, 1965)
Context: No fact in the world is instant, infinitesimal and ultimate, a single mark. There are, I hold, no atomic facts. In the language of science, every fact is a field — a crisscross of implications, those that lead to it and those that lead from it. … We condense the laws around concepts. Science takes its coherence, its intellectual and imaginative strength together, from the concepts at which its laws cross, like knots in a mesh.

Source: Mimesis: The Representation of Reality in Western Literature (1946), p. 7
Context: The genius of the Homeric style becomes even more apparent when it is compared with an equally ancient and equally epic style … God, in order to speak to Abraham, must come from somewhere, must enter the earthly realm from some unknown heights or depths. Whence does he come, whence does he call to Abraham? We are not told. He does not come, like Zeus or Poseidon, from the Aethiopians, where he has been enjoying a sacrificial feast. Nor are we told anything of his reasons for tempting Abraham so terribly. He has not, like Zeus, discussed them in set speeches with other gods gathered in council; nor have the deliberations in his own heart been presented to us; unexpected and mysterious, he enters the scene from some unknown height or depth and calls: Abraham! It will at once be said that this is to be explained by the particular concept of God which the Jews held and which was wholly different from that of the Greeks. True enough—but this constitutes no objection. For how is the Jewish concept of God to be explained? Even their earlier God of the desert was not fixed in form and content, and was alone; his lack of form, his lack of local habitation, his singleness, was in the end not only maintained but developed even further in competition with the comparatively far more manifest gods of the surrounding Near Eastern world. The concept of God held by the Jews is less a cause than a symptom of their manner of comprehending and representing things.

"Edward Witten" interview, Superstrings: A Theory of Everything? (1992) ed. P.C.W. Davies, Julian Brown
Context: It's been said that string theory is part of the physics of the twenty-first century that fell by chance into the twentieth century. That's a remark that was made by a leading physicist about fifteen years ago.... String theory was invented essentially by accident in a long series of events, starting with the Veneziano model... No one invented it on purpose, it was invented in a lucky accident.... By rights, string theory shouldn't have been invented until our knowledge of some of the areas that are prerequisite... had developed to the point that it was possible for us to have the right concept of what it is all about.

The Ethics of Belief (1877), The Weight Of Authority
Context: In regard, then, to the sacred tradition of humanity, we learn that it consists, not in propositions or statements which are to be accepted and believed on the authority of the tradition, but in questions rightly asked, in conceptions which enable us to ask further questions, and in methods of answering questions. The value of all these things depends on their being tested day by day. The very sacredness of the precious deposit imposes upon us the duty and the responsibility of testing it, of purifying and enlarging it to the utmost of our power. He who makes use of its results to stifle his own doubts, or to hamper the inquiry of others, is guilty of a sacrilege which centuries shall never be able to blot out. When the labours and questionings of honest and brave men shall have built up the fabric of known truth to a glory which we in this generation can neither hope for nor imagine, in that pure and holy temple he shall have no part nor lot, but his name and his works shall be cast out into the darkness of oblivion for ever.

Source: The Book of Nothing (2009), chapter nought "Nothingology—Flying to Nowhere"

Kropotkin here may be refering to the French scientist Joseph Fourier, and not the French social philosopher Charles Fourier
Anarchism: Its Philosophy and Ideal (1896)
Context: The whole aspect of the universe changes with this new conception. The idea of force governing the world, of pre-established law, preconceived harmony, disappears to make room for the harmony that Fourier had caught a glimpse of: the one which results from the disorderly and incoherent movements of numberless hosts of matter, each of which goes its own way and all of which hold each other in equilibrium.

Source: Vestiges of the Natural History of Creation (1844), p. 235
Context: It may be asked, if He, as appears, has chosen to employ inferior organisms as a generative medium for the production of higher ones, even including ourselves, what right have we, his humble creatures, to find fault? There is, also, in this prejudice, an element of unkindliness towards the lower animals, which is utterly out of place. These creatures are all of them part products of the Almighty Conception, as well as ourselves.... Let us regard them in a proper spirit, as parts of the grand plan, instead of contemplating them in the light of frivolous prejudices, and we shall be altogether at a loss to see how there should be any degradation in the idea of our race having been genealogically connected with them.

Source: 1950s–1970s, Maximum Principles in Analytical Economics, 1970, p. 69
Context: There is really nothing more pathetic than to have an economist or a retired engineer try to force analogies between the concepts of physics and the concepts of economics. How many dreary papers have I had to referee in which the author is looking for something that corresponds to entropy or to one or another form of energy. Nonsensical laws, such as the law of conservation of purchasing power, represent spurious social science imitations of the important physical law of the conservation of energy; and when an economist makes reference to a Heisenberg Principle of indeterminacy in the social world, at best this must be regarded as a figure of speech or a play on words, rather than a valid application of the relations of quantum mechanics.

The Architecture of Theories (1891)
Context: Three conceptions are perpetually turning up at every point in every theory of logic, and in the most rounded systems they occur in connection with one another. They are conceptions so very broad and consequently indefinite that they are hard to seize and may be easily overlooked. I call them the conceptions of First, Second, Third. First is the conception of being or existing independent of anything else. Second is the conception of being relative to, the conception of reaction with, something else. Third is the conception of mediation, whereby a first and second are brought into relation.

Beast and Man: The Roots of Human Nature (1979).
Context: Do we find ourselves a species naturally free from conflict? We do not. There has not, apparently, been in our evolution a kind of rationalization which might seem a possible solution to problems of conflict--namely, a takeover by some major motive, such as the desire for future pleasure, which would automatically rule out all competing desires. Instead, what has developed is our intelligence. And this in some ways makes matters worse, since it shows us many desirable things that we would not otherwise have thought of, as well as the quite sufficient number we knew about for a start. In compensation, however, it does help us to arbitrate. Rules and principles, standards and ideals emerge as part of a priority system by which we guide ourselves through the jungle. They never make the job easy--desires that we put low on our priority system do not merely vanish--but they make it possible. And it is in working out these concepts more fully, in trying to extend their usefulness, that moral philosophy begins. Were there no conflict, it [moral philosophy] could never have arisen.

Source: Christianity and the Social Crisis (1907), Ch.2 The Social Aims of Jesus, p. 46
Context: Eminent theologians, like other eminent thinkers, live in the social environment of wealth and to that extent are slow to see. The individualistic conception of religion is so strongly fortified in theological literature and ecclesiastical institutions that its monopoly cannot be broken in a hurry. It will take a generation or two for the new social comprehension of religion to become common property.

Deeds Rather Than Words (1963)
Context: Deeds rather than words express my concept of the part religion should play in everyday life. I have watched constantly that in our movie work the highest moral and spiritual standards are upheld, whether it deals with fable or with stories of living action.

Frank v. Magnum, 237 U.S. 309, 347 (1915).
1910s

Letter to Markus Fierz (1948)
Context: When one analyzes the pre-conscious step to concepts, one always finds ideas which consist of "symbolic images." The first step to thinking is a painted vision of these inner pictures whose origin cannot be reduced only and firstly to the sensual perception but which are produced by an 'instinct to imagining' and which are re-produced by different individuals independently, i. e. collectively... But the archaic image is also the necessary predisposition and the source of a scientific attitude. To a total recognition belong also those images out of which have grown the rational concepts.

Anarchism: Its Philosophy and Ideal (1896)
Context: A society to which preestablished forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, — these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another.
This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions — the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages, — we find the same popular tendency to constitute a society according to this idea...

Source: Markets as politics: A political-cultural approach to market institutions, 1996, p. 658
Context: Conceptions of control refer to understandings that structure perceptions of how a market works and that allow actors to interpret their world and act to control situations. A conception of control is simultaneously a worldview that allows actors to interpret the actions of others and a reflection of how the market is structured. Conceptions of control reflect market-specific agreements between actors in firms on principles of internal organization (i. e., forms of hierarchy), tactics for competition or cooperation, and the hierarchy or status ordering of firms in a given market. The state must ratify, help to create, or at the very least, not oppose a conception of control.

Speaking Of Love (1980)
Context: When I wrote my book, LOVE, it was really funny, because my publisher said, "Oh, Leo, you're going to have to change the name because I'm sure that someone has used that name before." I said, "Why don't you send it in and see what happens?" So we sent it in and I got the "copyright" for LOVE! No one had ever thought of a book called simply Love. L-O-V-E. Such a good word. Such a limitless word. Such a limitless concept.

Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 15 : Interesting Times
Context: Of the old, violent anarchist groups it was said that they always contained one pathological killer, one selfless idealist and one police spy. It was difficult, at first glance, to tell which was which, but the idealist was always the most dangerous. A "war against terrorism" is an impracticable conception if it means fighting terrorism with terrorism. The feelings on both sides are not that they are taking part in some evil and criminal act but risking their lives heroically for what they consider to be a just cause. You could understandably reduce terrorism by improving security and increasing the number of police spies, but it can only finally be reduced by removing the number of just causes. ANC terrorism was pointless after the end of apartheid. Terrorism in Israel will stop only when a just solution has been agreed to and the occupied territories handed back. Terrorism has existed in Ireland since Elizabeth I sent the Earl of Essex out in an unsatisfactory attempt to quell the rebels. However, since former terrorists have become government ministers in Northern Ireland, some progress has been made and sometimes the signs are hopeful.

The Miracle of Mindfulness (1999)

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.

Superman Comes to the Supermarket (1960)
Context: The concept of hero is antagonistic to impersonal social progress, to the belief that social ills can be solved by social legislating, for it sees a country as all-but-trapped in its character until it has a hero who reveals the character of the country to itself.

Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: We no longer have a coherent conception of ourselves, and our universe, and our relation to one another and our world. We no longer know, as the Middle Ages did, where we come from, and where we are going, or why. That is, we don't know what information is relevant, and what information is irrelevant to our lives.

Introduction, Beast and Man: The Roots of Human Nature (1979).
Context: The notion that we "have a nature" far from threatening the concept of freedom, is absolutely essential to it. If we were genuinely plastic and indeterminate at birth, there could be no reason why society should not stamp us into any shape that might suit it. The reason people view suggestions about inborn tendencies with such indiscriminate horror seems to be that they think exclusively in one particular way in which the idea of such tendencies has been misused, namely, that where conservative theorists invoke them uncritically to resist reform. But liberal theorists who combat such resistance need them just as much, and indeed, usually more. The early architects of our current notion of freedom made human nature their cornerstone. Rousseau's trumpet call "Man is born free, but everywhere he is in chains," makes sense only as description of our innate constitution as something positive, already determined, and conflicting with what society does to us. Kant and Mill took similar positions. And Marx, though he officially dropped the notion of human nature and attacked the term, relied on the idea as much as anybody else for his crucial notion of Dehumanization.

Source: Attributed in posthumous publications, Einstein's God (1997), p. 89

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

I.
Outline of the Doctrine of Knowledge (1810)
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.

Will Quantum Physics Remain Indeterministic, in
Context: The history of science shows that the progress of science has constantly been hampered by the tyrannical influence of certain conceptions that finally came to be considered as dogma. For this reason, it is proper to submit periodically to a very searching examination, principles that we have come to assume without any more discussion.

A Theory of Roughness (2004)
Context: When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment.

Nobel lecture (1981)
Context: One of the more important things to come out of the split-brain work, as an indirect spin-off, is a revised concept of the nature of consciousness and its fundamental relation to brain processing. The key development here is a switch from prior non-causal, parallelist views to a new causal, or "interactionist" interpretation that ascribes to inner experience an integral causal control role in brain function and behavior. In effect, and without resorting to dualist views, the mental forces and properties of the conscious mind are restored to the brain of objective science from which they had long been excluded on materialist-behaviorist principles.

World Within World (1951)
Context: I am for neither West nor East, but for myself considered as a self — one of the millions who inhabit the earth... If it seems absurd that an individual should set up as a judge between these vast powers, armed with their superhuman instruments of destruction I can reply that the very immensity of the means to destroy proves that judging and being judged does not lie in these forces. For supposing that they achieved their utmost and destroyed our civilization, whoever survived would judge them by a few statements. a few poems, a few témoignages [testimonies] surviving from all the ruins, a few words of those men who saw outside and beyond the means which were used and all the arguments which were marshaled in the service of those means.
Thus I could not escape from myself into some social situation of which my existence was a mere product, and my witnessing a willfully distorting instrument. I had to be myself, choose and not be chosen... But to believe that my individual freedom could gain strength from my seeking to identify myself with the "progressive" forces was different from believing that my life must be an instrument of means decided on by political leaders. I came to see that within the struggle for a juster world, there is a further struggle between the individual who cares for long-term values and those who are willing to use any and every means to gain immediate political ends — even good ends. Within even a good social cause, there is a duty to fight for the pre-eminence of individual conscience. The public is necessary, but the private must not be abolished by it; and the individual must not be swallowed up by the concept of the social man.

The close of his Nobel lecture: "The Statistical Interpretations of Quantum Mechanics" (11 December 1954) http://nobelprize.org/nobel_prizes/physics/laureates/1954/born-lecture.html
Context: Can we call something with which the concepts of position and motion cannot be associated in the usual way, a thing, or a particle? And if not, what is the reality which our theory has been invented to describe?
The answer to this is no longer physics, but philosophy. … Here I will only say that I am emphatically in favour of the retention of the particle idea. Naturally, it is necessary to redefine what is meant. For this, well-developed concepts are available which appear in mathematics under the name of invariants in transformations. Every object that we perceive appears in innumerable aspects. The concept of the object is the invariant of all these aspects. From this point of view, the present universally used system of concepts in which particles and waves appear simultaneously, can be completely justified. The latest research on nuclei and elementary particles has led us, however, to limits beyond which this system of concepts itself does not appear to suffice. The lesson to be learned from what I have told of the origin of quantum mechanics is that probable refinements of mathematical methods will not suffice to produce a satisfactory theory, but that somewhere in our doctrine is hidden a concept, unjustified by experience, which we must eliminate to open up the road.

Source: In My Own Way: An Autobiography 1915-1965 (1972), p. 61

"The Holy Dimension", p. 333
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: Faith is not a thing that comes into being out of nothing. It originates in an event. In the spiritual vacancy of life something may suddenly occur that is like the lifting of a veil at the horizon of knowledge. A simple episode may open sight of the eternal. A shift of conceptions, boisterous like a tempest of soft as a breeze may swerve a mind for an instant or forever. For God is not wholly silent and man is not always deaf. God's willingness to call men to His service and man's responsiveness to the divine indications in things and events are for faith what sun and soil are for the plant.

The Relation of the State to the Invididual (1890)
Context: Anarchism, in dealing with this subject, has found it necessary, first of all, to define its terms. Popular conceptions of the terminology of politics are incompatible with the rigorous exactness required in scientific investigation. To be sure, a departure from the popular use of language is accompanied by the risk of misconception by the multitude, who persistently ignore the new definitions; but, on the other hand, conformity thereto is attended by the still more deplorable alternative of confusion in the eyes of the competent, who would be justified in attributing inexactness of thought where there is inexactness of expression. Take the term "State," for instance, with which we are especially concerned today. It is a word that is on every lip. But how many of those who use it have any idea of what they mean by it? And, of the few who have, how various are their conceptions! We designate by the term "State" institutions that embody absolutism in its extreme form and institutions that temper it with more or less liberality. We apply the word alike to institutions that do nothing but aggress and to institutions that, besides aggressing, to some extent protect and defend. But which is the State's essential function, aggression or defence, few seem to know or care. Some champions of the State evidently consider aggression its principle, although they disguise it alike from themselves and from the people under the term "administration," which they wish to extend in every possible direction. Others, on the contrary, consider defence its principle, and wish to limit it accordingly to the performance of police duties. Still others seem to think that it exists for both aggression and defence, combined in varying proportions according to the momentary interests, or maybe only whims, of those happening to control it.

The Ethics of Belief (1877), The Weight Of Authority
Context: What shall we say of that authority, more venerable and august than any individual witness, the time-honoured tradition of the human race? An atmosphere of beliefs and conceptions has been formed by the labours and struggles of our forefathers, which enables us to breathe amid the various and complex circumstances of our life. It is around and about us and within us; we cannot think except in the forms and processes of thought which it supplies. Is it possible to doubt and to test it? and if possible, is it right?
We shall find reason to answer that it is not only possible and right, but our bounden duty; that the main purpose of the tradition itself is to supply us with the means of asking questions, of testing and inquiring into things; that if we misuse it, and take it as a collection of cut-and-dried statements to be accepted without further inquiry, we are not only injuring ourselves here, but, by refusing to do our part towards the building up of the fabric which shall be inherited by our children, we are tending to cut off ourselves and our race from the human line.

Introduction<!-- p. 1 -->
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.

The close of his Nobel lecture: "The Statistical Interpretations of Quantum Mechanics" (11 December 1954) http://nobelprize.org/nobel_prizes/physics/laureates/1954/born-lecture.html
Context: Can we call something with which the concepts of position and motion cannot be associated in the usual way, a thing, or a particle? And if not, what is the reality which our theory has been invented to describe?
The answer to this is no longer physics, but philosophy. … Here I will only say that I am emphatically in favour of the retention of the particle idea. Naturally, it is necessary to redefine what is meant. For this, well-developed concepts are available which appear in mathematics under the name of invariants in transformations. Every object that we perceive appears in innumerable aspects. The concept of the object is the invariant of all these aspects. From this point of view, the present universally used system of concepts in which particles and waves appear simultaneously, can be completely justified. The latest research on nuclei and elementary particles has led us, however, to limits beyond which this system of concepts itself does not appear to suffice. The lesson to be learned from what I have told of the origin of quantum mechanics is that probable refinements of mathematical methods will not suffice to produce a satisfactory theory, but that somewhere in our doctrine is hidden a concept, unjustified by experience, which we must eliminate to open up the road.

Source: Infinite in All Directions (1988), Ch. 2 : Butterflies and Superstrings, p. 17
Context: Euclid... gave his famous definition of a point: "A point is that which has no parts, or which has no magnitude." …A point has no existence by itself. It exists only as a part of the pattern of relationships which constitute the geometry of Euclid. This is what one means when one says that a point is a mathematical abstraction. The question, What is a point? has no satisfactory answer. Euclid's definition certainly does not answer it. The right way to ask the question is: How does the concept of a point fit into the logical structure of Euclid's geometry?... It cannot be answered by a definition.

Source: The Nature and Authority of Scripture (1995), p. 23
Context: Vivekananda followed his teacher, Ramakrishna, in attributing a low value to scriptures and in upholding the supremacy of personal experience. The adequacy of scriptures is compared to the utility of a map to a traveller, before visiting a country. The map, according to Vivekananda, can create only curiosity for first-hand knowledge of the place and can communicate only a vague conception of its reality. Maps are in no way equivalent to the direct knowledge of the country, gathered by actually being there.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".

Revolution (2014)
Context: The first thing is serenity. The agitation has to end. The itchy irritability, the restlessness, the wanting. So do the lows, the self-loathing, wretched, heavy-hearted, lead-gutted, teary-eyed, dry-mouthed misery. The pain. So do the highs. The wide-eyed, bilious highs, the cheek-chewing, trouble-brewing highs, the never-stopping-till-I-touch-the-sky highs, the up-at-dawn hitting-the-pipe highs, chasing, defacing, heart-racing highs, gagging, shagging, blagging highs. All the things we do to change the way we feel, the way the world looks and tastes: It’s all got to go. So courage is necessary. Courage to change yourself, the one thing you can change. Your attitude and actions. Neither the serenity nor the courage are available to you on your own; if they were, you would’ve found them by now—you’ve been pretty fastidious in your research. God, however you conceptualize him, will have to grant them to you. And whatever you conceptualize God as, with your human mind, your individual brain, made up of instinctive responses, training, and memories, however you conceptualize a power that’s beyond you and the decisions you’ve made so far, your conception will be extremely limited. Likely as limited as my cat’s conception of the Internet. The invisible network of interconnected portals that communicate data are beyond my cat’s comprehension. My cat’s inability to comprehend does not impede the Internet. The World Wide Web (which is incidentally quicker to say than “double-you, double-you, double-you-dot”) will continue to exist, regardless of my cat’s awareness. Pray, then, for wisdom, wisdom to know the difference between things we can change and things we can’t. Likely this will be a lifetime’s work, undertaken one day at a time. Which, for humans, is the way time happens. I don’t have to live the 25th of May 2022 yet. I might never have to. I only have to live in this moment. That’s why meditation comes in handy, and practicing it as a community has benefits too. How are we to achieve real change, conditions in which practices that lead to a different type of consciousness can plausibly be pursued?

Upon the Sovereign Sun (362)
Context: Come then, and let us celebrate in the best way we can the anniversary festival which the imperial city is keeping by sacrifices, with unusual splendour. And yet I feel how difficult it is for the human mind even to form a conception of that Sun who is not visible to the sense, if our notion of Him is to be derived from the Sun that is visible; but to express the same in language, however inadequately, is, perhaps, beyond the capability of man! To fitly explain His glory, I am very well aware, is a thing impossible; in lauding it, however, mediocrity seems the highest point to which human eloquence is able to attain.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 20. How the Sphere Encouraged Me in a Vision
Context: "Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality; for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn this lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy. Now listen."He ceased; and there arose from the little buzzing creature a tiny, low, monotonous, but distinct tinkling, as from one of your Spaceland phonographs, from which I caught these words, "Infinite beatitude of existence! It is; and there is none else beside It."

Source: 1890s, The Principles of Psychology (1890), Ch. 12
Context: Creatures extremely low in the intellectual scale may have conception. All that is required is that they should recognize the same experience again. A polyp would be a conceptual thinker if a feeling of 'Hello! thingumbob again!' ever flitted through its mind.

1940s, Science and Religion (1941)
Context: Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?
The main source of the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.

The Future of Civilization (1938)
Context: The world is spending some three or four thousand million pounds sterling every year on preparations for what we all know will be, if it comes to pass, a tremendous danger to the whole of our civilization, whoever wins and whoever loses. And again we see rising up as the active principle of policy the idea that might is right; that the only thing that counts in international affairs is force; that the virtues of truth and mercy and tolerance are really not virtues at all, but symptoms of the softness and feebleness of human nature; and that the old conception of blood and iron is the only thing that is really true and can really be trusted. Accompanied by and causing this kind of revival of reaction, we see the revival of that extreme form of nationalism which believes not only that your own nation is superior to other nations but that all other nations are degenerate and inferior, and that the only function of the government of each country is to provide for the safety and welfare of that country, without regard to what may happen to other countries, adopting the ancient, pernicious, and devilish text: "Everyone for himself and the devil take the hindmost."
At present these doctrines have not been accepted by the great majority of the peoples of the world. And even in those countries where they have most acceptance, they are put forward with a certain hesitation and coupled with the advocacy of peace — but, alas, peace based on the triumph of nationalistic ideas.

The Architecture of Theories (1891)
Context: The one primary and fundamental law of mental action consists in a tendency to generalisation. Feeling tends to spread; connections between feelings awaken feelings; neighboring feelings become assimilated; ideas are apt to reproduce themselves. These are so many formulations of the one law of the growth of mind. When a disturbance of feeling takes place, we have a consciousness of gain, the gain of experience; and a new disturbance will be apt to assimilate itself to the one that preceded it. Feelings, by being excited, become more easily excited, especially in the ways in which they have previously been excited. The consciousness of such a habit constitutes a general conception.
The cloudiness of psychological notions may be corrected by connecting them with physiological conceptions. Feeling may be supposed to exist, wherever a nerve-cell is in an excited condition. The disturbance of feeling, or sense of reaction, accompanies the transmission of disturbance between nerve-cells or from a nerve-cell to a muscle-cell or the external stimulation of a nerve-cell. General conceptions arise upon the formation of habits in the nerve-matter, which are molecular changes consequent upon its activity and probably connected with its nutrition.

Replies when he asked the reasons why he supported the Intelligent Design movement, in his interview with the Boston Globe (27 July 2005)
Context: I'm not pushing to have [ ID ] taught as an alternative to Darwin, and neither are they... What’s being pushed is to have Darwinism critiqued, to teach there’s a controversy. Intelligent design itself does not have any content... Much of what I've written about has been in reaction to the materialist superstition, the belief that the universe is a purely material phenomenon that can be reduced to physical and chemical laws. It's a concept that's infected the social sciences as well.

Source: Psychotherapy, East and West (1961), p. 9

Physics and Philosophy (1958)
Context: The words "position" and "velocity" of an electron... seemed perfectly well defined... and in fact they were clearly defined concepts within the mathematical framework of Newtonian mechanics. But actually they were not well defined, as seen from the relations of uncertainty. One may say that regarding their position in Newtonian mechanics they were well defined, but in their relation to nature, they were not. This shows that we can never know beforehand which limitations will be put on the applicability of certain concepts by the extension of our knowledge into the remote parts of nature, into which we can only penetrate with the most elaborate tools. Therefore, in the process of penetration we are bound sometimes to use our concepts in a way which is not justified and which carries no meaning. Insistence on the postulate of complete logical clarification would make science impossible. We are reminded... of the old wisdom that one who insists on never uttering an error must remain silent.

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.

Source: Portraits in Science interviews (1994), p. 34
Context: I've lost any belief I ever had in scientific policy. I don't think you can have scientific policy. I think science is something like weeds, it just grows of its own accord … and if you've got the right atmosphere, the right situation within universities or within places like CSIRO, then it grows and develops of its own accord. And I believe that science is best left to scientists, that you cannot have managers or directors of science, it's got to be carried out and done by people with ideas, people with concepts, people who feel in their bones that they want to go ahead and develop this, that, or the other concept which occurs to them.

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible
Context: The older cultures did not develop the concept of canonical writings. There is no Bible in Egypt or Mesopotamia. Neither country had a collection of sacred writings that excluded other writings from comparable status.... there was never an official "Book of the Dead" in Egypt.

Source: The Book of Nothing (2009), chapter one "Zero—The Whole Story"<!-- p. 40-->
Context: The Greek tradition was a complete contrast to that of the Far East.... the Greeks placed logic at the pinnacle of human thinking. Their sceptical attitude towards the wielding of 'non-being' as some sort of 'something' that could be subject to logical development was exemplified by Parmenides' influential arguments against the concept of empty space.... He maintained that you can only speak about what is: what is not cannot be thought of, and what cannot be thought of cannot be.... more unexpected was the further conclusion that time, motion nor change could exist either.

Section 47
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience—the knowledge that our mighty deeds will come to the ears of our contemporaries or "of those that are to be." We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.