Quotes about insight
A collection of quotes on the topic of insight, use, other, human.
Quotes about insight

Source: https://www.goodreads.com/author/quotes/14108295.alexis_karpouzos?page=2

“A point of view can be a dangerous luxury when substituted for insight and
understanding.”
Source: The Gutenberg Galaxy: The Making of Typographic Man

“A moment's insight is sometimes worth a life's experience.”
Source: The Professor at the Breakfast Table (1859), Ch. X.
Context: Poets are never young, in one sense. Their delicate ear hears the far-off whispers of eternity, which coarser souls must travel towards for scores of years before their dull sense is touched by them. A moment's insight is sometimes worth a life's experience.

"The Rise and Fall of the City" (23 November 2005) at the Ludwig von Mises Institute http://www.mises.org/story/1959

Source: "The Place of Science in Modern Civilization", 1906, p. 355
Source: Philosophy and Real Politics (2008), pp. 48-49.

1960s, The Autobiography of Bertrand Russell (1967-1969)

Commentary on the Song of Songs, As translated by Margaret M. Mitchell in Paul, the Corinthians and the Birth of Christian Hermeneutics (2010)

Hugo Munsterberg, Psychology and the Teacher, 1909 (new edition, 2006), pp. 64-65.

"Creativity in Science and Engineering", Martin Perl's blog Reflections on Physics … from the Tau to Dark Energy http://martinperl.com/
Essay on Creativity in Science and Engineering

Eric Greitens: How To Became A Resilient Leader https://www.forbes.com/sites/danschawbel/2015/03/10/eric-greitens-how-to-became-a-resilient-leader/#1ee8d8762e54 (March 10, 2015)

Elitist Art, Unpopular Art and Popular Art http://scaruffi.com/phi/syn157.html

"Further Reflections on the Conversations of Our Time" (1997), which received first place in the Philosophy and Literature Bad Writing Contest

Text of a letter written following his Hajj (1964)

Internet Encyclopedia of Philosophy

Letter to his wife, reprinted in Rilke’s Letters on Cézanne (1952, trans. 1985). (October 21, 1907)
Rilke's Letters

1960s-1980s, "How should economists choose?" (1981)

James Tobin, in Conversations with Economists (1983) by Arjo Klamer
1970s and later

Source: The Scientific Analysis of Personality, 1965, p. 14 (quote doesn't seem to be present in 1966 edition)

Proverbs 19:11, New World Translation of the Holy Scriptures

Das Zentrum der geistigen Selbstdisziplin als solcher ist in Zersetzung begriffen. Die Tabus, die den geistigen Rang eines Menschen ausmachen, oftmals sedimentierte Erfahrungen und unartikulierte Erkenntnisse, richten sich stets gegen eigene Regungen, die er verdammen lernte, die aber so stark sind, daß nur eine fraglose und unbefragte Instanz ihnen Einhalt gebieten kann. Was fürs Triebleben gilt, gilt fürs geistige nicht minder: der Maler und Komponist, der diese und jene Farbenzusammenstellung oder Akkordverbindung als kitschig sich untersagt, der Schriftsteller, dem sprachliche Konfigurationen als banal oder pedantisch auf die Nerven gehen, reagiert so heftig gegen sie, weil in ihm selber Schichten sind, die es dorthin lockt. Die Absage ans herrschende Unwesen der Kultur setzt voraus, daß man an diesem selber genug teilhat, um es gleichsam in den eigenen Fingern zucken zu fühlen, daß man aber zugleich aus dieser Teilhabe Kräfte zog, sie zu kündigen. Diese Kräfte, die als solche des individuellen Widerstands in Erscheinung treten, sind darum doch keineswegs selber bloß individueller Art. Das intellektuelle Gewissen, in dem sie sich zusammenfassen, hat ein gesellschaftliches Moment so gut wie das moralische Überich. Es bildet sich an einer Vorstellung von der richtigen Gesellschaft und deren Bürgern. Läßt einmal diese Vorstellung nach—und wer könnte noch blind vertrauend ihr sich überlassen—, so verliert der intellektuelle Drang nach unten seine Hemmung, und aller Unrat, den die barbarische Kultur im Individuum zurückgelassen hat, Halbbildung, sich Gehenlassen, plumpe Vertraulichkeit, Ungeschliffenheit, kommt zum Vorschein. Meist rationalisiert es sich auch noch als Humanität, als den Willen, anderen Menschen sich verständlich zu machen, als welterfahrene Verantwortlichkeit. Aber das Opfer der intellektuellen Selbstdisziplin fällt dem, der es auf sich nimmt, viel zu leicht, als daß man ihm glauben dürfte, daß es eines ist.
E. Jephcott, trans. (1974), § 8
Minima Moralia (1951)
Source: Projective methods for the study of personality (1939), p. 402 as cited in: Jerry S. Wiggins (2003) Paradigms of personality assessment. p. 33
Source: Carnap’s intellectual biography (1963), p. 25 as cited in: M. J. Cresswell (2010) " Carnap's logic http://apacentral.org/necessity/Cresswell_Carnap.pdf"

Dhammacakkappavattana Sutta http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.piya.html, as translated by Piyadassi Maha Thera (1999)
Unclassified

Source: The Self and Its Brain (1977), p. 467

Response to observations made in In A Minor Key by Charles D. Isaacson, in The Conservative, Vol. I, No. 2, (1915), p. 4
Non-Fiction

The Evolution of the Physicist's Picture of Nature (1963)
Context: It seems that if one is working from the point of view of getting beauty in one's equations, and if one has really a sound insight, one is on a sure line of progress. If there is not complete agreement between the results of one's work and experiment, one should not allow oneself to be too discouraged, because the discrepancy may well be due to minor features that are not properly taken into account and that will get cleared up with further development of the theory.

Human Nature and Social Theory (1969)
Context: What about the utopian thinkers of all ages, from the Prophets who had a vision of eternal peace, on through the Utopians of the Renaissance, etc.? Were they just dreamers? Or were they so deeply aware of new possibilities, of the changeability of social conditions, that they could visualize an entirely new form of social existence even though these new forms, as such, were not even potentially given in their own society? It is true that Marx wrote a great deal against utopian socialism, and so the term has a bad odor for many Marxists. But he is polemical against certain socialist schools which were, indeed, inferior to his system because of their lack of realism. In fact, I would say the less realistic basis for a vision of the uncrippled man and of a free society there is, the more is Utopia the only legitimate form of expressing hope. But they are not trans-historical as, for instance, is the Christian idea of the Last Judgment, etc. They are historical, but the product of rational imagination, rooted in an experience of what man is capable of and in a clear insight into the transitory character of previous and existing society.

2015, Remarks to the People of Africa (July 2015)
Context: I have to also say that Africa’s democratic progress is also at risk when leaders refuse to step aside when their terms end. […] When a leader tries to change the rules in the middle of the game just to stay in office, it risks instability and strife -- as we’ve seen in Burundi. And this is often just a first step down a perilous path. And sometimes you’ll hear leaders say, well, I'm the only person who can hold this nation together. If that's true, then that leader has failed to truly build their nation. […] Nobody should be president for life. And your country is better off if you have new blood and new ideas. I'm still a pretty young man, but I know that somebody with new energy and new insights will be good for my country. It will be good for yours, too, in some cases.

"The Holy Dimension", p. 337.
Heschel made similar statements in earlier writings: The great insight is not attained when we ponder or infer the beyond from the here. In the realm of the ineffable, God is not a hypothesis derived from logical assumptions, but an immediate insight, self-evident as light. He is not something to be sought in the darkness with the light of reason. He is the light.
Man Is Not Alone : A Philosophy of Religion (1951)
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: In the realm of faith, God is not a hypothesis derived from logical assumptions, but an immediate insight, self-evident as light. To rationalists He is something after which they seek in the darkness with the light of their reason. To men of faith He is the light.

The Way to Love (1995)
Context: It is the desire for "the more" that prevents clear thinking, whereas if we are discontent, not because we want something, but without knowing what we want; if we are dissatisfied with our jobs, with making money, with seeking position and power, with tradition, with what we have and with what we might have; if we are dissatisfied, not with anything in particular but with everything, then I think we shall find that our discontent brings clarity. When we don't accept or follow, but question, investigate, penetrate, there is an insight out of which comes creativity, joy.

Source: Paths to Otherwhere (1996), Ch. 38
Context: It turns out that information leaks between universes at the quantum level. We think it accounts for all kinds of phenomena, from what drives evolution to strange insights and mystical experiences through the ages. The machine was built as an attempt to investigate and amplify them.

"Freedom as Teacher" in Human Options : An Autobiographical Notebook (1981).
Context: There is a tendency to mistake data for wisdom, just as there has always been a tendency to confuse logic with values, intelligence with insight. Unobstructed access to facts can produce unlimited good only if it is matched by the desire and ability to find out what they mean and where they lead. Facts are terrible things if left sprawling and unattended. They are too easily regarded as evaluated certainties rather than as the rawest of raw materials crying to be processed into the texture of logic. It requires a very unusual mind, Whitehead said, to undertake the analysis of a fact. The computer can provide a correct number, but it may be an irrelevant number until judgment is pronounced.

Autobiography (1936; 1949; 1958)

Source: 1910s, Our Knowledge of the External World (1914), p. 21

Anatha Murthy, in his book review, describes Masti, the Sahitya Akademi Awardee as here [Masti Venkatesha Iyengar, Masti, http://books.google.co.in/books/about/Masti.html?id=e6VqgWouUmUC&redir_esc=y, 2004, Katha, 978-81-87649-50-2, Review]
About Masti

“Your shallow men shall dream, dreams, your insightful men shall see visions.”

“Many of the insights of the saint stem from his experience as a sinner.”

“Lack of comfort means we are on the threshold of new insights.”
Source: The Perpetual Calendar of Inspiration

Source: The Unabridged Journals of Sylvia Plath
Source: Believing God
Source: Almost Perfect

Source: Linchpin: Are You Indispensable?

“Honesty and openness is always the foundation of insightful dialogue.”
Source: All About Love: New Visions

Source: Free to Choose (1980), Ch. 1 "The Power of the Market", page 13
Context: The key insight of Adam Smith's Wealth of Nations is misleadingly simple: if an exchange between two parties is voluntary, it will not take place unless both believe they will benefit from it. Most economic fallacies derive from the neglect of this simple insight, from the tendency to assume that there is a fixed pie, that one party can gain only at the expense of another.

“Understanding requires insight. Insight must be anchored.”
Source: The Fabric of the Cosmos: Space, Time, and the Texture of Reality

“What good are insights? They only make things worse.”

“When you begin to see that your enemy is suffering, that is the beginning of insight.”
Source: Peace Is Every Step: The Path of Mindfulness in Everyday Life
“I want to be violated by insight.”
Source: The Girl in the Flammable Skirt
20,000 Quips & Quotes, Introduction, pviii

Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 539
Kirkus Reviews on How Do We Know Who We Are?: A Biography of the Self (1997)

Herbert Gintis and Rakesh Khurana. " What Happened When Homo Economicus Entered Business School https://evonomics.com/what-happens-when-you-introduce-homo-economicus-into-business/," in: evonomics.com, July 14, 2016.
Part One, Entropy, Claude Shannon, p. 15
Fortune's Formula (2005)
(Love, Art, and Culture, p. 23).
Book Sources, The Wisdom of W.E.B. Du Bois (2003)
Preface
A Mathematical Dictionary: Or; A Compendious Explication of All Mathematical Terms, 1702
Leonard Jimmie Savage in 1960s; cited in: JOC/EFR (2006) " George Edward Pelham Box http://www-history.mcs.st-and.ac.uk/Biographies/Box.html" at history.mcs.st-and.ac.uk, Nov 2006.

On people thinking that they have a connection with a band or a person through their lyrics ** Interview with Request Magazine, October 1994 http://web.stargate.net/soundgarden/articles/request_10-94.shtml,
Soundgarden Era
Social Sciences as Sorcery (1972)

page 19 of [2002, A brief course in spontaneous symmetry breaking ii. modern times: The BEH mechanism, arXiv preprint hep-th/0203097, https://arxiv.org/pdf/hep-th/0203097.pdf]

Sadness and Happiness http://www.poemhunter.com/poem/sadness-and-happiness-2/
From the poems written in English

" Of Human Accomplishment http://denisdutton.com/murray_review.htm", The New Criterion (February 2004)

The Age of Insight (2012)
Variant: The Age of Insight is a product of my subsequent fascination with the intellectual history of Vienna from 1890 to 1918, as well as my interest in Austrian modernist art, psychoanalysis, art history, and the brain science that is my life's work. In this book I examine the ongoing dialogue between art and science that had its origins in fin-de-siècle Vienna...