Quotes about degree
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“I also don't think it's unsophisticated to think of God the Father as the spirit that arises from the crowd that exists into the future. You make sacrifices in the present so that the future is happy with you. The question is, then, what is that future that would be happy with you? It's the spirit of humanity. That's who you're negotiating with, because you make the assumption that if you forgo impulsive pleasure and get your medical degree, that when you're done in ten years and when you're a physician, humanity as such will honor your sacrifice and commitment, and it will open the doors to you. So you're treating the future as if it's a single being, and you're also treating it as if it's a compassionate judge. You're acting that out. And maybe, once we figured out that there is a future, we needed to imagine God in that form in order to concretize something that we could bargain with so that we could figure out how to use sacrifice so that we could guide ourselves into the future. Because if sacrifice is a contract with the future, but not with any particular person, then it is a contract with the spirit of humanity as such. It's something like that. To come up with the idea that you can bargain with the future is THE major idea of humankind. We suffer. What do we do about it? We figure out how to bargain with the future. And we minimize suffering in that manner.”

Jordan Peterson (1962) Canadian clinical psychologist, cultural critic, and professor of psychology

Concepts

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“I measure the progress of a community by the degree of progress which women have achieved.”

Bhimrao Ramji Ambedkar (1891–1956) Father of republic India, champion of human rights, father of India's Constitution, polymath, revolutionary…

As quoted in The Ultimate Book of Quotations by Joseph Demakis, p. 415 https://books.google.co.in/books?id=kOnjAwAAQBAJ&pg=PA415&lpg=PA415&dq=%22I+measure+the+progress+of+a+community+by+the+degree+of+progress+which+women+have+achieved.%22&source=bl&ots=6Sioo741pq&sig=noA7WLMLys1qWi5_CHIYKkWg9j0&hl=en&sa=X&ved=0CDQQ6AEwBGoVChMIzc7x1feSyAIVRhmOCh24BAME#v=onepage&q=%22I%20measure%20the%20progress%20of%20a%20community%20by%20the%20degree%20of%20progress%20which%20women%20have%20achieved.%22&f=false

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“I have received the favor of your letter of August 17th, and with it the volume you were so kind as to send me on the Literature of Negroes. Be assured that no person living wishes more sincerely than I do, to see a complete refutation of the doubts I have myself entertained and expressed on the grade of understanding allotted to them by nature, and to find that in this respect they are on a par with ourselves. My doubts were the result of personal observation on the limited sphere of my own State, where the opportunities for the development of their genius were not favorable, and those of exercising it still less so. I expressed them therefore with great hesitation; but whatever be their degree of talent it is no measure of their rights. Because Sir Isaac Newton was superior to others in understanding, he was not therefore lord of the person or property of others. On this subject they are gaining daily in the opinions of nations, and hopeful advances are making towards their reestablishment on an equal footing with the other colors of the human family.”

Thomas Jefferson (1743–1826) 3rd President of the United States of America

I pray you therefore to accept my thanks for the many instances you have enabled me to observe of respectable intelligence in that race of men, which cannot fail to have effect in hastening the day of their relief; [...].
Letter to Henri Grégoire http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj110052)) (25 February 1809), as quoted in The Works of Thomas Jefferson in Twelve Volumes. Federal Edition. Collected and Edited by Paul Leicester Ford. Also quoted in The Science and Politics of Racial Research by William H. Tucker (1994), p. 11
1800s, Second Presidential Administration (1805-1809)

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“Racial prejudice is thus a generalized set of stereotypes of a high degree of consistency which includes emotional responses to race names, a belief in typical characteristics associated with race names, and an evaluation of such traits.”

Daniel Katz (1903–1998) American psychologist

Daniel Katz and K.W. Braly (1935) "Racial prejudice and racial stereotypes". Journal of Abnormal and Social Psychology. p. 191-2 Cited in: Mark P. Zanna, James M. Olson (1994) The Psychology of Prejudice. p. 16

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“MR. PANSCOPE. (suddenly emerging from a deep reverie.) I have heard, with the most profound attention, everything which the gentleman on the other side of the table has thought proper to advance on the subject of human deterioration; and I must take the liberty to remark, that it augurs a very considerable degree of presumption in any individual, to set himself up against the authority of so many great men, as may be marshalled in metaphysical phalanx under the opposite banners of the controversy; such as Aristotle, Plato, the scholiast on Aristophanes, St Chrysostom, St Jerome, St Athanasius, Orpheus, Pindar, Simonides, Gronovius, Hemsterhusius, Longinus, Sir Isaac Newton, Thomas Paine, Doctor Paley, the King of Prussia, the King of Poland, Cicero, Monsieur Gautier, Hippocrates, Machiavelli, Milton, Colley Cibber, Bojardo, Gregory Nazianzenus, Locke, D'Alembert, Boccaccio, Daniel Defoe, Erasmus, Doctor Smollett, Zimmermann, Solomon, Confucius, Zoroaster, and Thomas-a-Kempis.
MR. ESCOT. I presume, sir, you are one of those who value an authority more than a reason.
MR. PANSCOPE. The authority, sir, of all these great men, whose works, as well as the whole of the Encyclopaedia Britannica, the entire series of the Monthly Review, the complete set of the Variorum Classics, and the Memoirs of the Academy of Inscriptions, I have read through from beginning to end, deposes, with irrefragable refutation, against your ratiocinative speculations, wherein you seem desirous, by the futile process of analytical dialectics, to subvert the pyramidal structure of synthetically deduced opinions, which have withstood the secular revolutions of physiological disquisition, and which I maintain to be transcendentally self-evident, categorically certain, and syllogistically demonstrable.
SQUIRE HEADLONG. Bravo! Pass the bottle. The very best speech that ever was made.
MR. ESCOT. It has only the slight disadvantage of being unintelligible.
MR. PANSCOPE. I am not obliged, Sir, as Dr Johnson remarked on a similar occasion, to furnish you with an understanding.
MR. ESCOT. I fear, Sir, you would have some difficulty in furnishing me with such an article from your own stock.
MR. PANSCOPE. 'Sdeath, Sir, do you question my understanding?
MR. ESCOT. I only question, Sir, where I expect a reply, which from what manifestly has no existence, I am not visionary enough to anticipate.
MR. PANSCOPE. I beg leave to observe, sir, that my language was perfectly perspicuous, and etymologically correct; and, I conceive, I have demonstrated what I shall now take the liberty to say in plain terms, that all your opinions are extremely absurd.
MR. ESCOT. I should be sorry, sir, to advance any opinion that you would not think absurd.
MR. PANSCOPE. Death and fury, Sir!
MR. ESCOT. Say no more, Sir - that apology is quite sufficient.
MR. PANSCOPE. Apology, Sir?
MR. ESCOT. Even so, Sir. You have lost your temper, which I consider equivalent to a confession that you have the worst of the argument.
MR. PANSCOPE. Lightnings and devils!”

Headlong Hall, chapter V (1816).

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“The importance of imitation for the development of higher cognition in human beings: We embody ideas before we abstract them out and then represent them in an articulated way. What is the child doing when they play house? They are watching their parent over multiple instantiations, and then abstracting out the spirit called Mother, and that is whatever is mother-like across all those multiple manifestations, and then laying out that pattern internally and manifesting it in an abstract world. It's that you're smart enough to pull out the abstraction, and then embody it. And certainly the child is striving toward an ideal. If children don't engage in that kind of dramatic and pretend play to some tremendous degree, then they don't get properly socialized. It's really a critical element of developing self understanding and of also developing the capability of being with others, because what you do when you're a child, especially around the age of four is: you jointly construct a shared fictional world, and then you act out your joint roles within that shared fictional world. Embodied imitation and dramatic abstraction constituted the ground out of which higher abstract cognition emerged. How else could it be? Clearly we were mostly bodies before we were minds. Clearly. And so we were acting out things way before we understood them.”

Jordan Peterson (1962) Canadian clinical psychologist, cultural critic, and professor of psychology

Source: https://www.youtube.com/watch?v=R_GPAl_q2QQ "Biblical Series III: God and the Hierarchy of Authority"

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“DOBSON: Not to that degree, no. There's a lot — you know I'm not an expert on this subject. I told you that last time we were here, and so I can just give you my impressions about it. And there are very, very violent people within the Islamic faith. There are also some that are not violent.”

James Dobson (1936) Evangelical Christian psychologist, author, and radio broadcaster.

Exchange between Larry King and James Dobson http://transcripts.cnn.com/TRANSCRIPTS/0209/18/lkl.00.htmlon CNN's Larry King Live Aired September 18, 2002 - 21:00 ET
2002

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“I think there is a degree of primitivism in what I do... You have to see without illusions. Without trying to protect yourself.”

Bram van Velde (1895–1981) Dutch painter

1970's, Conversations with Samuel Beckett and Bram van Velde (1970 - 1972)

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“We have all in some degree become anarchistic.”

Lionel Trilling (1905–1975) American academic

Introduction
The Portable Matthew Arnold (Viking Press, 1949)

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“Today medical school is attended by mobs, not students; a mob receives its degree, a Doctor-Mob practises the medical profession. We learn to distrust it immediately; this mob may even be armed, may even be equipped with powerful weapons. Whoever wishes to become a doctor should reflect before entering the profession; enter only if you are determined to be different and to adopt different principles and teachings. Otherwise do not enter.”

Guido Ceronetti (1927–2018) Italian poet, writer, journalist and translator

The Silence of the Body: Materials for the Study of Medicine (II silenzio del corpo: Materiali per studio di medicina, 1979), translated by Michael Moore, in The Body in the Library: A Literary Anthology of Modern Medicine, London and New York: Verso, 2003, p. 296 https://books.google.it/books?id=iFRwpEpgCKUC&pg=PA296.

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“It's an open question, the degree to which the cosmos would order itself around you properly if you got yourself together as much as you could get yourself together. We know that things can go very badly wrong if you do things very badly wrong – there's no doubt about that. But the converse is also true. If you start to sort yourself out properly, and if you have beneficial effect on your family, first of all that's going to echo down the generations, but it also spreads out into the community. And we are networked together. We're not associated linearly. We all effect each other. So it's an open question, the degree to which acting out the notion that being is good, and the notion that you can accept its limitations and that you should still strive for virtue. It's an open question as to how profound an effect that would have on the structure of reality if we really chose to act it out. I don't think we know the limits of virtue. I don't think we know what true virtue could bring about if we aimed at it carefully and practically. So the notion that there is something divine about the individual who accepts the conditions of existence and still strives for the good, I think that's an idea that's very much worth paying attention to. And I think the fact that people considered that idea seriously for at least 2000 years indicates that there's at least something to be thought about there.”

Jordan Peterson (1962) Canadian clinical psychologist, cultural critic, and professor of psychology

Other

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“Progress in these policies can only be brought about if a considerable degree of consensus exists within our country. I have heard some doubt expressed as to what consensus means…Consensus means deliberately setting out to achieve the widest possible measure of agreement about our national policies, in this particular case about our economic activities, in the pursuit of a better standard of living for our people and a happier and more prosperous country. If there be any doubt about the desirability of working towards such a consensus let us recognize that every successful industrialized country in the modern world has been working on such a basis.”

Edward Heath (1916–2005) Prime Minister of the United Kingdom (1970–1974)

Speech to the Federation of Conservative Students in Manchester (6 October 1981), quoted in The Times (7 October 1981), p. 6. Margaret Thatcher had read Heath's advance text and responded http://www.margaretthatcher.org/document/104712 by saying that "To me consensus seems to be—the process of abandoning all beliefs, principles, values and policies in search of something in which no-one believes, but to which no-one objects".
Post-Prime Ministerial

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“They call, in fact, for the forfeiture, to a greater or less degree, of human liberty, to the point where, were I to attempt to sum up what socialism is, I would say that it was simply a new system of serfdom.”

Alexis De Tocqueville (1805–1859) French political thinker and historian

Notes for a Speech on Socialism (1848). http://oll.libertyfund.org/pages/tocqueville-s-critique-of-socialism-1848
1840s

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“The world is shrinking together; it is finding itself neighbor to itself in strange, almost magic degree.”

W.E.B. Du Bois (1868–1963) American sociologist, historian, activist and writer

Source: The Wisdom of W.E.B. Du Bois (2003), p. 11

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“First there are the Jews who, dwelling in every country throughout the world, identify themselves with that country, enter into its national life and, while adhering faithfully to their own religion, regard themselves as citizens in the fullest sense of the State which has received them. Such a Jew living in England would say, 'I am an English man practising the Jewish faith.' This is a worthy conception, and useful in the highest degree. We in Great Britain well know that during the great struggle the influence of what may be called the 'National Jews' in many lands was cast preponderatingly on the side of the Allies; and in our own Army Jewish soldiers have played a most distinguished part, some rising to the command of armies, others winning the Victoria Cross for valour. There is no need to exaggerate the part played in the creation of Bolshevism and in the actual bringing about of the Russian Revolution, by these international and for the most part atheistical Jews, it is certainly a very great one; it probably outweighs all others. With the notable exception of Lenin, the majority of the leading figures are Jews. Moreover, the principal inspiration and driving power comes from the Jewish leaders. Thus Tchitcherin, a pure Russian, is eclipsed by his nominal subordinate Litvinoff, and the influence of Russians like Bukharin or Lunacharski cannot be compared with the power of Trotsky, or of Zinovieff, the Dictator of the Red Citadel (Petrograd) or of Krassin or Radek -- all Jews. In the Soviet institutions the predominance of Jews is even more astonishing. And the prominent, if not indeed the principal, part in the system of terrorism applied by the Extraordinary Commissions for Combating Counter-Revolution has been taken by Jews, and in some notable cases by Jewesses. The same evil prominence was obtained by Jews in the brief period of terror during which Bela Kun ruled in Hungary. The same phenomenon has been presented in Germany (especially in Bavaria), so far as this madness has been allowed to prey upon the temporary prostration of the German people. Although in all these countries there are many non-Jews every whit as bad as the worst of the Jewish revolutionaries, the part played by the latter in proportion to their numbers in the population is astonishing.”

Winston S. Churchill (1874–1965) Prime Minister of the United Kingdom

"Zionism versus Bolshevism", Illustrated Sunday Herald (February 1920)
Early career years (1898–1929)

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“Evil men of every degree will use you, flatter you, lead you on until you are useless; then, if the virtuous do not pity you, or God compassionate, you are without a friend in the universe.”

Henry Ward Beecher (1813–1887) American clergyman and activist

Lectures to Young Men: On Various Important Subjects. (1856) Lecture IV: Portrait Gallery, pg. 134
Miscellany

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“I find it very significant that no religious traditions, Islam included, is ever in a position, I think almost by definition, to put cruelty first in the order of its priorities of the terrible things that human beings can do. That is perfectly illustrated in the story of Abraham's sacrifice with his son. Because, of course, what the story's all about is faith, the importance, and the primacy of faith. … What is the essence of faith in the story is Abraham's willingness (a) not to question God about his command to sacrifice his son, and (b) to proceed slowly, deliberately, over a period of time -- three days, I think it was -- [and] march up the mountain, prepare the sacrifice, unquestioning, resolute. [It was] the perfect, as Kierkegaard put it, "night of faith" model, exemplar of faith. And [Abraham] is, in the Muslim tradition exactly that -- an exemplar of faith. That is the importance of Abraham to Muslims. … Had he faltered, his faith would have been less, a degree or so less. He didn't falter. God immediately stops it at the absolute last moment and, of course, the act is ended. But what the story is all about is how faith in God comes first, before anything else, and then follow various virtues, of which harm to other human beings surely has to be below faith. It seemed to me that that is something that the hijackers certainly took to heart.”

Kanan Makiya (1949) American orientalist

"Faith and Doubt at Ground Zero" http://www.pbs.org/wgbh/pages/frontline/shows/faith/interviews/makiya.html, PBS Frontline (2002)

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“In the open string the gauge charges are carried by the Chan-Paton degrees of freedom at the endpoints. In the closed string the charges are carried by fields that move along the string.”

Joseph Polchinski (1954–2018) physicist working on string theory

[String theory: Volume 2, superstring theory and beyond, Cambridge University press, 1998, https://books.google.com/books?id=WKatSc5pjOgC&pg=PA59] (page 59)

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“The art of living easily as to money, is to pitch your scale of living one degree below your means.”

Henry Taylor (1800–1886) English playwright and poet

Money.
Notes from Life (1853)

“Hard as it is to believe, in the entire world there is not a single faculty in which a degree is offered in the study of psychic injuries in childhood.”

Alice Miller (1923–2010) Swiss psychologist

Breaking Down the Wall of Silence (Abbruch der Schweigemauer) (1990)

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“A star looks down at me,
And says: "Here I and you
Stand each in our degree:
What do you mean to do,—
Mean to do?"”

Thomas Hardy (1840–1928) English novelist and poet

" Waiting Both http://www.poetryconnection.net/poets/Thomas_Hardy/9302, lines 1-5, from Human Shows, Far Phantasies, Songs and Trifles (1925)

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“And in that town a dog was found,
As many dogs there be,
Both mongrel, puppy, whelp, and hound,
And curs of low degree.”

Source: The Vicar of Wakefield (1766), Ch. 17, An Elegy on the Death of a Mad Dog, st. 4.

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“For, in fact, I say the degree of vision that dwells in a man is a correct measure of the man. If called to define Shakspeare's faculty, I should say superiority of Intellect, and think I had included all under that. What indeed are faculties? We talk of faculties as if they were distinct, things separable; as if a man had intellect, imagination, fancy, &c., as he has hands, feet and arms. That is a capital error. Then again, we hear of a man's "intellectual nature," and of his "moral nature," as if these again were divisible, and existed apart. Necessities of language do perhaps prescribe such forms of utterance; we must speak, I am aware, in that way, if we are to speak at all. But words ought not to harden into things for us. It seems to me, our apprehension of this matter is, for most part, radically falsified thereby. We ought to know withal, and to keep forever in mind, that these divisions are at bottom but names; that man's spiritual nature, the vital Force which dwells in him, is essentially one and indivisible; that what we call imagination, fancy, understanding, and so forth, are but different figures of the same Power of Insight, all indissolubly connected with each other, physiognomically related; that if we knew one of them, we might know all of them. Morality itself, what we call the moral quality of a man, what is this but another side of the one vital Force whereby he is and works? All that a man does is physiognomical of him. You may see how a man would fight, by the way in which he sings; his courage, or want of courage, is visible in the word he utters, in the opinion he has formed, no less than in the stroke he strikes. He is one; and preaches the same Self abroad in all these ways.”

Thomas Carlyle (1795–1881) Scottish philosopher, satirical writer, essayist, historian and teacher

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

“Since I was a child, I’ve used my imagination to escape from life. At the same time, my imagination has plagued me with both reality-based anxieties as well as anxieties based entirely in the imagination, such as the fear of Hell I was taught to have by the Catholic Church. Paired with a talent for literary composition, a talent that it took me over ten years to refine, I became a writer of horror stories. To my mind, writing is the most important form of human expression, not only artistic writing but also philosophical writing, critical writing, etc. Art as such, especially programmatic music such as operas, seems trivial to me by comparison, however much pleasure we may get from it. Writing is the most effective way to express and confront the full range of the realities of life. I can honestly say that the primary stature I attach to writing is not self-serving. I’ve been captivated to some degree by all forms of creativity and expression—the visual arts, film, design of any sort, and especially music. In college I veered from literature to music for a few years, which is the main reason it took me six years to get an undergraduate degree in liberal arts. I’ve loved music for as long as I can remember. Since my instrument is the guitar, I know every form and style in its history and have written the classical, acoustic, and electric forms of this instrument. I think because I have had such a love and understanding of music do I realize, to my grief, its limitations. Writing is less limited in the consolations it offers to those who have lost a great deal in their lives. And it continues to console until practically everything in a person’s life has been lost. Words and what they express have the best chance of returning the baneful stare of life.”

Thomas Ligotti (1953) American horror author

Wonderbook Interview with Thomas Ligotti http://wonderbooknow.com/interviews/thomas-ligotti/

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“For when you have once begun to serve the Goddess, you will then in a still higher degree enjoy the fruit of your liberty.”
Nam cum coeperis deae servire, tunc magis senties fructum tuae libertatis.

Bk. 11, ch. 15; p. 233.
Metamorphoses (The Golden Ass)

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