“There is a road from the eye to the heart that does not go through the intellect.”
"A Defence of Heraldry"
The Defendant (1901)
Context: There is a road from the eye to the heart that does not go through the intellect. Men do not quarrel about the meaning of sunsets; they never dispute that the hawthorn says the best and wittiest thing about the spring.
1850s
Context: If A. can prove, however conclusively, that he may, of right, enslave B. Why may not B. snatch the same argument, and prove equally, that he may enslave A? You say A. is white, and B. is black. It is color, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be slave to the first man you meet, with a fairer skin than your own. You do not mean color exactly? You mean the whites are intellectually the superiors of the blacks, and, therefore have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own. But, say you, it is a question of interest; and, if you can make it your interest, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.
Fragment on slavery (1 April 1854?), as quoted in Collected Works of Abraham Lincoln http://web.archive.org/web/20140203223031/http://quod.lib.umich.edu/l/lincoln/lincoln2/1:264?rgn=div1;view=fulltext (1953), Vol. 2, pp. 222-223
Letter to Mahatma Gandhi (1933), as quoted in "Nehru's Faith" by Sunil Khilnani, in The New Republic (24 May 2004), p. 27 http://web.archive.org/web/20041022115314/http://www.sais-jhu.edu/pubaffairs/SAISarticles04/Khilnani_NR_052404.pdf
Context: Religion is not familiar ground for me, and as I have grown older, I have definitely drifted away from it. I have something else in its place, something older than just intellect and reason, which gives me strength and hope. Apart from this indefinable and indefinite urge, which may have just a tinge of religion in it and yet is wholly different from it, I have grown entirely to rely on the workings of the mind. Perhaps they are weak supports to rely upon, but, search as I will, I can see no better ones.
Cause, Principle, and Unity (1584)
Context: The universal Intellect is the intimate, most real, peculiar and powerful part of the soul of the world. This is the single whole which filleth the whole, illumineth the universe and directeth nature to the production of natural things, as our intellect with the congruous production of natural kinds.
Responding to the social theories of Benjamin Kidd, in "Kidd's 'Social Evolution'" in The North American Review (July 1895), p. 109
1890s
Context: A perfectly stupid race can never rise to a very high plane; the negro, for instance, has been kept down as much by lack of intellectual development as by anything else; but the prime factor in the preservation of a race is its power to attain a high degree of social efficiency. Love of order, ability to fight well and breed well, capacity to subordinate the interests of the individual to the interests of the community, these and similar rather humdrum qualities go to make up the sum of social efficiency. The race that has them is sure to overturn the race whose members have brilliant intellects, but who are cold and selfish and timid, who do not breed well or fight well, and who are not capable of disinterested love of the community. In other words, character is far more important than intellect to the race as to the individual. We need intellect, and there is no reason why we should not have it together with character; but if we must choose between the two we choose character without a moment's hesitation.
“The voice of the intellect is a soft one, but it does not rest until it has gained a hearing.”
1920s, The Future of an Illusion (1927)
Context: The voice of the intellect is a soft one, but it does not rest until it has gained a hearing. Ultimately, after endlessly repeated rebuffs, it succeeds. This is one of the few points in which it may be optimistic about the future of mankind, but in itself it signifies not a little.
Source: A Room with a View (1908), Ch. 3
Context: The kingdom of music is not the kingdom of this world; it will accept those whom breeding and intellect and culture have alike rejected. The commonplace person begins to play, and shoots into the empyrean without effort, whilst we look up, marvelling how he has escaped us, and thinking how we could worship him and love him, would he but transalate his visions into human words, and his experiences into human actions.
"The Tomb" - Written Jun 1917; first published in The Vagrant, No. 14 (March 1922)<!-- p. 50-64 -->
Fiction
Context: In relating the circumstances which have led to my confinement within this refuge for the demented, I am aware that my present position will create a natural doubt of the authenticity of my narrative. It is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. Men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of super-sight which penetrate the common veil of obvious empiricism.
Source: Liberalism (1927), Ch. 1 : The Foundations of Liberal Policy § 10 : The Argument of Fascism
Context: Repression by brute force is always a confession of the inability to make use of the better weapons of the intellect — better because they alone give promise of final success. This is the fundamental error from which Fascism suffers and which will ultimately cause its downfall. The victory of Fascism in a number of countries is only an episode in the long series of struggles over the problem of property. The next episode will be the victory of Communism. The ultimate outcome of the struggle, however, will not be decided by arms, but by ideas. It is ideas that group men into fighting factions, that press the weapons into their hands, and that determine against whom and for whom the weapons shall be used. It is they alone, and not arms, that, in the last analysis, turn the scales.
So much for the domestic policy of Fascism. That its foreign policy, based as it is on the avowed principle of force in international relations, cannot fail to give rise to an endless series of wars that must destroy all of modern civilization requires no further discussion. To maintain and further raise our present level of economic development, peace among nations must be assured. But they cannot live together in peace if the basic tenet of the ideology by which they are governed is the belief that one's own nation can secure its place in the community of nations by force alone.
It cannot be denied that Fascism and similar movements aiming at the establishment of dictatorships are full of the best intentions and that their intervention has, for the moment, saved European civilization. The merit that Fascism has thereby won for itself will live on eternally in history. But though its policy has brought salvation for the moment, it is not of the kind which could promise continued success. Fascism was an emergency makeshift. To view it as something more would be a fatal error.
: The Foundations of Liberal Policy § 10. The Argument of Fascism https://mises.org/liberal/ch1sec10.asp,Ch.1
Liberalism (1927)
Context: Now it cannot be denied that the only way one can offer effective resistance to violent assaults is by violence. Against the weapons of the Bolsheviks, weapons must be used in reprisal, and it would be a mistake to display weakness before murderers. No liberal has ever called this into question. What distinguishes liberal from Fascist political tactics is not a difference of opinion in regard to the necessity of using armed force to resist armed attackers, but a difference in the fundamental estimation of the role of violence in a struggle for power. The great danger threatening domestic policy from the side of Fascism lies in its complete faith in the decisive power of violence. In order to assure success, one must be imbued with the will to victory and always proceed violently. This is its highest principle. What happens, however, when one's opponent, similarly animated by the will to be victorious, acts just as violently? The result must be a battle, a civil war. The ultimate victor to emerge from such conflicts will be the faction strongest in number. In the long run, a minority — even if it is composed of the most capable and energetic — cannot succeed in resisting the majority. The decisive question, therefore, always remains: How does one obtain a majority for one's own party? This, however, is a purely intellectual matter. It is a victory that can be won only with the weapons of the intellect, never by force. The suppression of all opposition by sheer violence is a most unsuitable way to win adherents to one's cause. Resort to naked force — that is, without justification in terms of intellectual arguments accepted by public opinion — merely gains new friends for those whom one is thereby trying to combat. In a battle between force and an idea, the latter always prevails.
This they said, and this meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere. The assertion that "all men are created equal" was of no practical use in effecting our separation from Great Britain; and it was placed in the Declaration, nor for that, but for future use. Its authors meant it to be, thank God, it is now proving itself, a stumbling block to those who in after times might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants, and they meant when such should re-appear in this fair land and commence their vocation they should find left for them at least one hard nut to crack. I have now briefly expressed my view of the meaning and objects of that part of the Declaration of Independence which declares that "all men are created equal".
1850s, Speech on the Dred Scott Decision (1857)
"Introduction" of Four Screenplays (1960). <!-- Simon & Schuster -->
Context: When we experience a film, we consciously prime ourselves for illusion. Putting aside will and intellect, we make way for it in our imagination. The sequence of pictures plays directly on our feelings. Music works in the same fashion; I would say that there is no art form that has so much in common with film as music. Both affect our emotions directly, not via the intellect. And film is mainly rhythm; it is inhalation and exhalation in continuous sequence. Ever since childhood, music has been my great source of recreation and stimulation, and I often experience a film or play musically.
On Truth and Lie in an Extra-Moral Sense (1873)
Context: That immense framework and planking of concepts to which the needy man clings his whole life long in order to preserve himself is nothing but a scaffolding and toy for the most audacious feats of the liberated intellect. And when it smashes this framework to pieces, throws it into confusion, and puts it back together in an ironic fashion, pairing the most alien things and separating the closest, it is demonstrating that it has no need of these makeshifts of indigence and that it will now be guided by intuitions rather than by concepts. There is no regular path which leads from these intuitions into the land of ghostly schemata, the land of abstractions. There exists no word for these intuitions; when man sees them he grows dumb, or else he speaks only in forbidden metaphors and in unheard — of combinations of concepts. He does this so that by shattering and mocking the old conceptual barriers he may at least correspond creatively to the impression of the powerful present intuition.
Powell v. Alabama, 287 U.S. 45, 53 (1932)
1850s, Speech on the Dred Scott Decision (1857)
Context: I think the authors of that notable instrument intended to include all men, but they did not intend to declare all men equal in all respects. They did not mean to say all were equal in color, size, intellect, moral developments, or social capacity. They defined with tolerable distinctness, in what respects they did consider all men created equal; equal in "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere. The assertion that "all men are created equal" was of no practical use in effecting our separation from Great Britain; and it was placed in the Declaration, nor for that, but for future use. Its authors meant it to be, thank God, it is now proving itself, a stumbling block to those who in after times might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants, and they meant when such should re-appear in this fair land and commence their vocation they should find left for them at least one hard nut to crack. I have now briefly expressed my view of the meaning and objects of that part of the Declaration of Independence which declares that "all men are created equal".
As quoted in Muḥammad Ramaḍān al-Ramaḍānī, ' The Delusion of Portraying the Aḥadīth as Being Contradictory to the Intellect and Sense Perception https://www.academia.edu/41143364/The_Delusion_of_Portraying_the_A%E1%B8%A5ad%C4%ABth_as_Being_Contradictory_to_the_Intellect_and_Sense_Perception_by_Mu%E1%B8%A5ammad_Rama%E1%B8%8D%C4%81n_al-Rama%E1%B8%8D%C4%81n%C4%AB?fbclid=IwAR2ADVWT4gR0yhH0NVxpUj7ME1qU9nQu1QnCcy8zmrfb5rXkJlatb24aCrw'
Letter to the Grand Duchess Christina (1615)
Source: From the poem Li-Hawā An-Nufūsi http://www.almotanabbi.com/poemPage.do?poemId=248, Line 8
Original: È affascinante l'intelletto di una persona che ha sempre una risorsa, che invece di abbattersi per un problema cerca una soluzione. La mente rimane il posto più interessante e coinvolgente di un essere umano.
Source: prevale.net
“Learning does not require faith, just intellect. Obedience requires faith.”
Contagious Disciple Making: Leading Others on a Journey of Discovery
“If the emotions are free, the intellect will look after itself.”
The Free Child (1953), p. 29
“Interpretation is the revenge of the intellect upon art.”
Source: Against Interpretation and Other Essays (1966), p. 7
Source: I Am Right You Are Wrong: From This to the New Renaissance: From Rock Logic to Water Logic
Source: Intellectuals and Society
1830s, The American Scholar http://www.emersoncentral.com/amscholar.htm (1837)
Context: Character is higher than intellect... A great soul will be strong to live, as well as strong to think.
1840s, Essays: First Series (1841), History
Context: The difference between men is in their principle of association. Some men classify objects by color and size and other accidents of appearance; others by intrinsic likeness, or by the relation of cause and effect. The progress of the intellect is to the clearer vision of causes, which neglects surface differences. To the poet, to the philosopher, to the saint, all things are friendly and sacred, all events profitable, all days holy, all men divine. For the eye is fastened on the life, and slights the circumstance. Every chemical substance, every plant, every animal in its growth, teaches the unity of cause, the variety of appearance.
“Science is the poetry of the intellect and poetry the science of the heart's affections.”
Source: The Alexandria Quartet
Source: The Bed of Procrustes: Philosophical and Practical Aphorisms
“Don't leave home without your sword - your intellect.”
“A high degree of intellect tends to make a man unsocial.”
Source: The Wisdom of Life and Counsels and Maxims
“The Sufi way is through knowledge and practice, not through intellect and talk.”
Source: Sufi Thought and Action
Source: The Autobiography of Charles Darwin, 1809–82
“If we encounter a man of rare intellect, we should ask him what books he reads.”
“Music clouds the intellect but clarifies the heart.”
Source: A Voice Crying in the Wilderness (Vox Clamantis in Deserto): Notes from a Secret Journal
"Introduction" of Four Screenplays (1960). <!-- Simon & Schuster -->
Context: When we experience a film, we consciously prime ourselves for illusion. Putting aside will and intellect, we make way for it in our imagination. The sequence of pictures plays directly on our feelings. Music works in the same fashion; I would say that there is no art form that has so much in common with film as music. Both affect our emotions directly, not via the intellect. And film is mainly rhythm; it is inhalation and exhalation in continuous sequence. Ever since childhood, music has been my great source of recreation and stimulation, and I often experience a film or play musically.
“Curiosity is one of the permanent and certain characteristics of a vigorous intellect.”
No. 103 (12 March 1751)
Variant: Curiosity is one of the permanent and certain characteristics of a vigorous mind.
Source: The Rambler (1750–1752)
“Having a great intellect is no path to being happy.”
Letter to W. Tait (17 August 1838), quoted in John Morley, The Life of Richard Cobden (London: T. Fisher Unwin, 1905), p. 127.
1830s
Source: Natural Theology (1802), Ch. 24 : Of the Natural Attributes of the Deity.
"The Present State of Natural Philosophy, and wherein it is deficient," The Posthumous Works of Robert Hooke https://books.google.com/books?id=6xVTAAAAcAAJ (1705) ed., Richard Waller, pp. 6-7.
Start of Chapter 29 (at page 237)
Felix Holt, the Radical (1866)
Part II. Of the Extent of Sensible Knowledge.
The Physiology of the Senses: Or, How and what We See, Hear, Taste, Feel and Smell (1856)
Source: 1925 - 1940, The sculptor speaks' (1937), pp. 254-255
Spectrum: From Right to Left in the World of Ideas (2005), Ch. 11. "Atlas of the Family, Göran Therborn" (2005)
1840s, Letters from New York (1843)
Source: Letters from New York http://www.bartleby.com/66/59/12260.html, vol. 1, letter 34
Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.1 (1884 edition) http://books.google.com/books?id=1Z9DGVKfXuQC p. 28
Context: The whole analogy of natural operations furnishes so complete and crushing an argument against the intervention of any but what are termed secondary causes, in the production of all the phenomena of the universe; that, in view of the intimate relations between Man and the rest of the living world; and between the forces exerted by the latter and all other forces, I can see no excuse for doubting that all are co-ordinated terms of Nature's great progression, from the formless to the formed—from the inorganic to the organic—from blind force to conscious intellect and will.
Universities, Actual and Ideal (1874)
1870s
Newsweek interview (2004)
Wir haben nicht zuviel Verstand und zu wenig Seele, sondern wir haben zu wenig Verstand in den Fragen der Seele.
Helpless Europe (1922)
1840s, Letters from New York (1843)
Source: Letters from New York http://www.bartleby.com/66/57/12260.html, vol. 1, letter 33
Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxxi
Yoga: The Hatha Yoga and the Raja Yoga http://books.google.co.in/books?id=2sDu6Xmkh2cC&printsec=frontcover, p. backcover
Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Translated from the 2d German ed. by E.B. Speirs, and J. Burdon Sanderson: the translation edited by E.B. Speirs. Published 1895 p. 49-50
Lectures on Philosophy of Religion, Volume 1 (1827)
Source: Montcalm and Wolfe http://www.gutenberg.org/files/14517/14517-8.txt (1884), Ch. 1
Dijkstra (1979) My hopes of computing science http://www.cs.utexas.edu/users/EWD/transcriptions/EWD07xx/EWD709.html (EWD 709).
1970s
1920s, Viereck interview (1929)
"The Artist of the Beautiful" (1844)
" The Influence Of Women On The Progress Of Knowledge http://www.public.coe.edu/~theller/soj/u-rel/buckle.html". Lecture given at the Royal Institution 19 March 1858. In: The Miscellaneous and Posthumous Works of Henry Thomas Buckle (1872)
Z. Hanfi, trans., in The Fiery Brook (1972), p. 68
Towards a Critique of Hegel’s Philosophy (1839)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 220.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 114.
The Autocrat of the Breakfast Table (1858)
Source: Practical Mysticism (1914), Chapter VIII, The Second Form Of Contemplation, p. 140
Raman's views on role of women quoted in Chandrasekhara Venkata Raman:A Legend of Modern India's Science, 22 November 2013, Official Government of India's website Vigyan Prasar http://www.vigyanprasar.gov.in/scientists/cvraman/raman1.htm,
“You are intellect, I am life!”
To Ralph Waldo Emerson, as quoted in "Humanity, said Edgar Allan Poe, is divided into Men, Women, and Margaret Fuller" Joseph Jay Deiss in American Heritage magazine, Vol. 23, Issue 5 (August 1972).
“Wisdom and intellect is every man's friend, ignorance and illiteracy are his enemies.”
Ibn Shu’ba al-Harrani, Tuhaf al-'Uqul, p. 467.
Regarding Knowledge & Wisdom, General
Source: The Tao of Physics (1975), Ch. 3, Beyond Language, p. 50.
The Voyage into the Dark (1961); also in My Life and Views (1968), p. 154
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 144.
“No one is satisfied with his fortune, nor dissatisfied with his intellect.”
Nul n'est content de sa fortune;
Ni mécontent de son esprit.
from Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 690
Session 772, Page 81
The Nature of the Psyche: Its Human Expression (1979)
1840s, Essays: Second Series (1844), New England Reformers
Source: The Lives of the Painters, Sculptors, and Architects, 1900, p. 5-6
Vol. 2 "On Women" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Letter 9 (August 25, 1837).
Letters on the Equality of the Sexes and the Condition of Woman (1837)
