Quotes about logic

page 14

The Law of Mind (1892)
Context: Time with its continuity logically involves some other kind of continuity than its own. Time, as the universal form of change, cannot exist unless there is something to undergo change, and to undergo a change continuous in time, there must be a continuity of changeable qualities.

Source: Lateral Thinking : Creativity Step by Step (1970), p. 159.

Preface
The Substitution of Similars, The True Principles of Reasoning (1869)
Context: The new and wonderful results of the late Dr. Boole's mathematical system of Logic appear to develop themselves as most plain and evident consequences of the self-same process of substitution, when applied to the Primary Laws of Thought. Should my notion be true, a vast mass of technicalities may be swept from our logical text-books, and yet the small remaining part of logical doctrine will prove far more useful than all the learning of the Schoolmen.

"Learning and Science", speech at a dinner of the Harvard Law School Association in honor of Professor C. C. Langdell (June 25, 1895); reported in Speeches by Oliver Wendell Holmes (1896). p. 67-68.
1890s

May 1943.

Lecture II : The Universal Categories, §3. Laws: Nominalism, CP 5.60
Pragmatism and Pragmaticism (1903)
Context: There never was a sounder logical maxim of scientific procedure than Ockham's razor: Entia non sunt multiplicanda praeter necessitatem. That is to say; before you try a complicated hypothesis, you should make quite sure that no simplification of it will explain the facts equally well. No matter if it takes fifty generations of arduous experimentation to explode the simpler hypothesis, and no matter how incredible it may seem that that simpler hypothesis should suffice, still fifty generations are nothing in the life of science, which has all time before it; and in the long run, say in some thousands of generations, time will be economized by proceeding in an orderly manner, and by making it an invariable rule to try the simpler hypothesis first. Indeed, one can never be sure that the simpler hypothesis is not the true one, after all, until its cause has been fought out to the bitter end. But you will mark the limitation of my approval of Ockham's razor. It is a sound maxim of scientific procedure. If the question be what one ought to believe, the logic of the situation must take other factors into account. Speaking strictly, belief is out of place in pure theoretical science, which has nothing nearer to it than the establishment of doctrines, and only the provisional establishment of them, at that. Compared with living belief it is nothing but a ghost. If the captain of a vessel on a lee shore in a terrific storm finds himself in a critical position in which he must instantly either put his wheel to port acting on one hypothesis, or put his wheel to starboard acting on the contrary hypothesis, and his vessel will infallibly be dashed to pieces if he decides the question wrongly, Ockham's razor is not worth the stout belief of any common seaman. For stout belief may happen to save the ship, while Entia non sunt multiplicanda praeter necessitatem would be only a stupid way of spelling Shipwreck. Now in matters of real practical concern we are all in something like the situation of that sea-captain.

1780s, Speech at the Virginia Convention (1788)
Context: With respect to that part of the proposal which says that every power not granted remains with the people, it must be previous to adoption, or it will involve this country in inevitable destruction. To talk of it as a thing subsequent, not as one of your unalienable rights, is leaving it to the casual opinion of the Congress who shall take up the consideration of that matter. They will not reason with you about the effect of this Constitution. They will not take the opinion of this committee concerning its operation. They will construe it as they please. If you place it subsequently, let me ask the consequences. Among ten thousand implied powers which they may assume, they may, if we be engaged in war, liberate every one of your slaves if they please. And this must and will be done by men, a majority of whom have not a common interest with you. They will, therefore, have no feeling of your interests. It has been repeatedly said here, that the great object of a national government was national defence. That power which is said to be intended for security and safety may be rendered detestable and oppressive. If they give power to the general government to provide for the general defence, the means must be commensurate to the end. All the means in the possession of the people must be given to the government which is intrusted with the public defence. In this state there are two hundred and thirty-six thousand blacks, and there are many in several other states. But there are few or none in the Northern States; and yet, if the Northern States shall be of opinion that our slaves are numberless, they may call forth every national resource. May Congress not say, that every black man must fight? Did we not see a little of this last war? We were not so hard pushed as to make emancipation general; but acts of Assembly passed that every slave who would go to the army should be free. Another thing will contribute to bring this event about. Slavery is detested. We feel its fatal effects—we deplore it with all the pity of humanity. Let all these considerations, at some future period, press with full force on the minds of Congress. Let that urbanity, which I trust will distinguish America, and the necessity of national defence,—let all these things operate on their minds; they will search that paper, and see if they have power of manumission. And have they not, sir? Have they not power to provide for the general defence and welfare? May they not think that these call for the abolition of slavery? May they not pronounce all slaves free, and will they not be warranted by that power? This is no ambiguous implication or logical deduction. The paper speaks to the point: they have the power in clear, unequivocal terms, and will clearly and certainly exercise it. As much as I deplore slavery, I see that prudence forbids its abolition. I deny that the general government ought to set them free, because a decided majority of the states have not the ties of sympathy and fellow-feeling for those whose interest would be affected by their emancipation. The majority of Congress is to the north, and the slaves are to the south.

The Autocrat of the Breakfast Table (1858)
Context: Insanity is often the logic of an accurate mind overtasked. Good mental machinery ought to break its own wheels and levers, if anything is thrust among them suddenly which tends to stop them or reverse their motion. A weak mind does not accumulate force enough to hurt itself; stupidity often saves a man from going mad.

The Secular Journal of Thomas Merton (1959)
Context: There is a logic of language and a logic of mathematics. The former is supple and lifelike, it follows our experience. The latter is abstract and rigid, more ideal. The latter is perfectly necessary, perfectly reliable: the former is only sometimes reliable and hardly ever systematic. But the logic of mathematics achieves necessity at the expense of living truth, it is less real than the other, although more certain. It achieves certainty by a flight from the concrete into abstraction. Doubtless, to an idealist, this would seem to be a more perfect reality. I am not an idealist. The logic of the poet — that is, the logic of language or the experience itself — develops the way a living organism grows: it spreads out towards what it loves, and is heliotropic, like a plant.

Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.

Source: 2002, Slander : Liberal Lies About the American Right (2002), p. 254.
Context: Where there is a vacuum of ideas, paranoia slips in. Much of the left's hate speech bears greater similarity to a psychological disorder than to standard political discourse. The hatred is blinding, producing logical contradictions that would be impossible to sustain were it not for the central element faith plays in the left's new religion. The basic tenet of their faith is this: Maybe they were wrong about their facts and policies, but they are good and conservatives are evil. You almost want to give it to them. It's all they have left.

Blessings (1998)
Context: Love is not love if it compelled by reason and driven by logic — love exists in spite of those things, not because of them. It is a emotion which needs no fuel to fire it or oxygen to feed it; if you have to look for the why, then stop looking; it was never there at all.

A Neglected Argument for the Reality of God (1908)
Context: An "Argument" is any process of thought reasonably tending to produce a definite belief. An "Argumentation" is an Argument proceeding upon definitely formulated premisses.
If God Really be, and be benign, then, in view of the generally conceded truth that religion, were it but proved, would be a good outweighing all others, we should naturally expect that there would be some Argument for His Reality that should be obvious to all minds, high and low alike, that should earnestly strive to find the truth of the matter; and further, that this Argument should present its conclusion, not as a proposition of metaphysical theology, but in a form directly applicable to the conduct of life, and full of nutrition for man's highest growth. What I shall refer to as the N. A. — the Neglected Argument — seems to me best to fulfil this condition, and I should not wonder if the majority of those whose own reflections have harvested belief in God must bless the radiance of the N. A. for that wealth. Its persuasiveness is no less than extraordinary; while it is not unknown to anybody. Nevertheless, of all those theologians (within my little range of reading) who, with commendable assiduity, scrape together all the sound reasons they can find or concoct to prove the first proposition of theology, few mention this one, and they most briefly. They probably share those current notions of logic which recognise no other Arguments than Argumentations.

Outrageous Acts and Everyday Rebellions (1983), p. 367

Internet Encyclopedia of Philosophy
Context: The presentation of facts in logical form contributes to a confusion between discovery and proof. If the process of discovery were mere synthesis, any mechanical manipulator of prior partial concepts would have reached the insight and it would not have taken a genius to arrive at it.

Source: Liberty, Equality, Fraternity (1873-1874), Ch. 4
Context: Men have an all but incurable propensity to try to prejudge all the great questions which interest them by stamping their prejudices upon their language. Law, in many cases, means not only a command, but a beneficent command. Liberty means not the bare absence of restraint, but the absence of injurious restraint. Justice means not mere impartiality in applying general rules to particular cases, but impartiality in applying beneficent general rules to particular cases. Some people half consciously use the word "true" as meaning useful as well as true. Of course language can never be made absolutely neutral and colourless; but unless its ambiguities are understood, accuracy of thought is impossible, and the injury done is proportionate to the logical force and general vigour of character of those who are misled.

On the Social State of Marxism (1978)

Source: A New Model of the Universe (1932), p. 33
Context: Philosophy is based on speculation, on logic, on thought, on the synthesis of what we know and on the analysis of what we do not know. Philosophy must include within its confines the whole content of science, religion and art. But where can such a philosophy be found? All that we know in our times by the name of philosophy is not philosophy, but merely "critical literature" or the expression of personal opinions, mainly with the aim of overthrowing and destroying other personal opinions. Or, which is still worse, philosophy is nothing but self-satisfied dialectic surrounding itself with an impenetrable barrier of terminology unintelligible to the uninitiated and solving for itself all the problems of the universe without any possibility of proving these explanations or making them intelligible to ordinary mortals.

"Edward Witten" interview, Superstrings: A Theory of Everything? (1992) ed. P.C.W. Davies, Julian Brown
Context: In Newton's day the problem was to write something which was correct - he never had the problem of writing nonsense, but by the twentieth century we have a rich conceptual framework with relativity and quantum mechanics and so on. In this framework it's difficult to do things which are even internally coherent, much less correct. Actually, that's fortunate in the sense that it's one of the main tools we have in trying to make progress in physics. Physics has progressed to a domain where experiment is a little difficult... Nevertheless, the fact that we have a rich logical structure which constrains us a lot in terms of what is consistent, is one of the main reasons we are still able to make advances.

During an after-dinner discussion in Munich https://books.google.com/books?id=2zxfyeUHKEAC&pg=PA69 (1933), regarding the American Civil War
Disputed, The Testament of Adolf Hitler (1945)
Context: This is the last disgusting death-rattle of a corrupt and outworn system which is a blot on the history of this people. Since the civil war, in which the southern states were conquered, against all historical logic and sound sense, the American people have been in a condition of political and popular decay. In that war, it was not the Southern States, but the American people themselves who were conquered. In this spurious blossoming of economic progress and power politics, America has ever since been drawn deeper into the mire of progressive self-destruction. The beginnings of a great new social order based on the principle of slavery and inequality were destroyed by that war, and with them also the embryo of a future truly great America that would not have been ruled by a corrupt caste of tradesmen, but by a real Herren-class that would have swept away all the falsities of liberty and equality.

Advocacy Before the Supreme Court: Suggestions for Effective Case Presentations, 37 A.B.A Journal 801 (1951)

Citizenship Papers (2003), A Citizen's Response
Context: Our Constitution, by its separation of powers and its system of checks and balances, acts as a restraint upon efficiency by denying exclusive power to any branch of government. The logic of governmental efficiency, unchecked, runs straight on, not only to dictatorship, but also to torture, assassination, and other abominations.

06:55–07:07.
"WWE Wrestler Kane Talks Libertarianism, and His Heroes" http://www.youtube.com/watch?v=cpqUIwu8nuc (2013)

Black Boy (1945)

Source: The Geller Phenomenon (1976), pp. 34-35
Context: The weakness of the attack lies in its lack of discrimination. It is possible that psychic surgery is a hoax, that plants cannot really read our minds, that Kirlian photography (photographing the "life-aura" of living creatures) may depend on some simple electrical phenomenon. But to lump all of these together as if they were all on the same level of improbability shows a certain lack of discernment. The same applies to the list of "hoaxes." Rhine's careful research into extrasensory perception at Duke University is generally conceded to be serious and sincere, even by people who think his test conditions were too loose. The famous fairy photographs are quite probably a hoax, but no one has ever produced an atom of proof either way, and until someone does, no one can be quite as confident as the editors of Time seem to be. And Ted Serios has never at any time been exposed as a fraud — although obviously he might be. We see here a phenomena that we shall encounter again in relation to Geller: that when a scientist or a "rationalist" sets himself up as the defender of reason, he often treats logic with a disrespect that makes one wonder what side he is on.

Source: The Society of Mind (1987), p. 187
Context: For generations, scientists and philosophers have tried to explain ordinary reasoning in terms of logical principles — with virtually no success. I suspect this enterprise failed because it was looking in the wrong direction: common sense works so well not because it is an approximation of logic; logic is only a small part of our great accumulation of different, useful ways to chain things together.

As quoted by Ahmad Zakaria, Al-Watan Daily: Interview With Reza Pahlavi Of Iran http://www.rezapahlavi.org/details_article.php?article=197&page=4, Al-Watan Daily (Kuwait), Nov 27, 2007.
Interviews, 2007

Source: The Political Doctrine of Fascism (1925), pp. 108-109

Source: The Postmodern Condition: A Report on Knowledge (1977), p.xxiv

Girilal Jain, App. 1, Limits of the Hindu Rashtra, in : Elst, Koenraad: Ayodhya and after, Appendix I

Speech in Birmingham (9 July 1906), quoted in The Times (10 July 1906), p. 11
1900s

Introductory
The Grammar of Science (1900)

Introductory
The Grammar of Science (1900)

Introductory
The Grammar of Science (1900)

Source: Derek Parfit, ‘Reasons and Motivation’, Proceedings of the Aristotelian Society, supp. vol. 71 (1997), p. 121

Source: The Esoteric Tradition (1935), Chapter 1

Selected works, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (1991)

"Two Dogmas of Empiricism"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)

"Two dogmas of Empiricism"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)

Preface to Second Edition (1989)
The Selfish Gene (1976, 1989)

On the challenges of the writing process in “BWW Interview: Acclaimed Playwright Luis Alfaro of OEDIPUS EL REY at Magic Theatre Talks about His Path & the Role of the Artist in Creating Change” https://www.broadwayworld.com/san-francisco/article/BWW-Interview-Acclaimed-Playwright-Luis-Alfaro-of-OEDIPUS-EL-REY-at-Magic-Theatre-Talks-about-His-Path-the-Role-of-the-Artist-in-Creating-Change-20190614 in Broadway World (2010 Jun 14)

Plough, Sword, and Book : The Structure of Human History (1988), Ch. 5 : Codification, p. 123

Source: Cibola Burn (2014), Chapter 39 (p. 400)

The American Mercury (February 1926)
1920s

"Showing Up" https://books.google.com/books?id=UjAIDgAAQBAJ&pg=PA9, What Happened (2017), Simon & Schuster.
Post Presidential Election

Source: The New Ethics (1907), Human Attitude Toward Others, p. 53

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, p. 119

1930s, Obituary for Emmy Noether (1935)

Source: Demon Princes (1964-1981), The Palace of Love (1967), Chapter 5 (p. 343)

Consciencism (1964), Introduction

Source: Diary entry (8 March 1936) in response to the remilitarisation of the Rhineland, quoted in Stephen A. Schuker, 'France and the Remilitarization of the Rhineland, 1936', French Historical Studies, Vol. 14, No. 3 (Spring, 1986), p. 314

Slobodan Milošević (2004) International Criminal Tribunal for the former Yugoslavia https://www.icty.org/x/cases/slobodan_milosevic/trans/en/041116IT.htm

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Kant's Inaugural Dissertation (1770), Section II On The Distinction Between The Sensible And The Intelligible Generally

Source: Discriminations and Disparities (2018), p. 17.

Random Thoughts https://townhall.com/columnists/thomassowell/2004/12/06/random-thoughts-n996213, Townhall, December 2004.
2000s

Rep. John Conyers and Out of Afghanistan Caucus Oppose Obama Admin’s $33B Escalation of Afghan War, DemocracyNow! https://www.democracynow.org/2010/7/1/conyers (1 July 2010)

The end is the same for both, namely, the welfare of the individual members of society. The difference lies in the fact that liberalism would be guided to its goal by liberty, whereas socialism strives to attain it by the collective organization of production.
Source: The Political Doctrine of Fascism (1925), pp. 108-109

Source: The Masters and the Path (1925), Ch. 1

Source: The Masters and the Path (1925), Ch. 1

Book 2, Chapter 5 “Detecting Certain Hints of the Higher Worlds” (p. 259)
The Elric Cycle, The Revenge of the Rose (1991)

Book 1, Chapter 3 “On the Red Road” (p. 160)
The Elric Cycle, The Fortress of the Pearl (1989)

Corteo a Reggio Emilia in memoria della strage del 1960 http://www.lariscossa.com/2019/07/07/corteo-reggio-emilia-memoria-della-strage-del-1960, 7 July 2019

—Sir William Wilson Hunter, .Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.

The Aquarian Conspiracy (1980), Chapter One, The Conspiracy

2019, "2014 was a mandate for hope and aspiration, 2019 is about confidence and acceleration", 2019

Lost in Math, Chapter 4, p. 78, 2018 hardcover ed.
Lost in Math: How Beauty Leads Physics Astray (2018)

Here it is sufficient to state that the first step in the process presents that immersion of Spirit in Nature which has been already referred to ; the second shows it as advancing to the consciousness of its freedom. But this initial separation from Nature is imperfect and partial, since it is derived immediately from the merely natural state, is consequently related to it, and is still encumbered with it as an essentially connected element. The third step is the elevation of the soul from this still limited and special form of freedom to its pure universal form ; that state in which the spiritual essence attains the consciousness and feeling of itself. These grades are the ground-principles of the general process; but how each of them on the other hand involves within itself a process of formation, constituting the links in a dialectic of transition, to particularise this must be preserved for the sequel. Here we have only to indicate that Spirit begins with a germ of infinite possibility, but only possibility, containing its substantial existence in an undeveloped form, as the object and goal which it reaches only in its resultant full reality. In actual existence Progress appears as an advancing from the imperfect to the more perfect; but the former must not be understood abstractly as only the imperfect, but as something which involves the very opposite of itself the so-called perfect as a germ or impulse. So reflectively, at least possibility points to something destined to become actual; the Aristotelian δύναμιςis https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82 also potentia, power and might. Thus the Imperfect, as involving its opposite, is a contradiction, which certainly exists, but which is continually annulled and solved; the instinctive movement the inherent impulse in the life of the soul to break through the rind of mere nature, sensuousness, and that which is alien to it, and to attain to the light of consciousness, i. e. to itself.
Lectures on the History of History Vol 1 p. 58-59 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1

Antonio Negri, The Savage Anomaly: The Power of Spinoza's Metaphysics and Politics (Minneapolis: University of Minnesota Press, 1991). Translated from the Italian by Michael Hardt. Originally published as L'anomalia selvaggia. Saggio su potere e potenza in Baruch Spinoza (Milano: Feltrinelli, 1981)
M - R

Yitzhak Y. Melamed, Spinoza's Metaphysics and His Relationship to Hegel and the German Idealists, an interview by Richard Marshall (3:AM Magazine, 30 December 2017) https://www.3ammagazine.com/3am/spinozas-metaphysics-relationship-hegel-german-idealists/
M - R

Antonio Labriola, Socialism and Philosophy (1897) [original in Italian]
G - L

Albert Einstein (1932), in Max Jammer's Einstein and Religion: Physics and Theology (Princeton University Press)
A - F

Albert Einstein, Princeton, 26 April 1947
A - F

“Perhaps because it posits only two choices,” said Aenea. Somewhere in the desert night, an owl made a short, sharp sound. “Spiritual resurrection and immortality or death and damnation,” she said.
“Those last two aren’t the same thing,” I said.
“No, but perhaps to someone like Blaise Pascal they were. Someone terrified of ‘the eternal silence of these infinite spaces.’”
“A spiritual agoraphobic,” I said.
Aenea laughed. The sound was so sincere and spontaneous that I could not help loving it. Her.
“Religion seems to have always offered that false duality,” she said, setting her cup of tea on a flat stone. “The silences of infinite space or the cozy comfort of inner certainty.”
Source: The Rise of Endymion (1997), Chapter 10 (p. 166)

Rajiv Malhotra, The Battle for Sanskrit

...the children had to live, so while waiting for logic to sanctify their existence, they throve and multiplied.
Number: The Language of Science (1930)

The prince understood what she meant. Once reason was no longer your guide, you were like a man stranded in a featureless landscape. There were no landmarks to use. One direction was as likely to yield results as any other.
Source: Sea Without a Shore (1996), Chapter 26 (p. 353)

A remarkable life-story

The statesmen of times past have been replaced by a set of barely competent social workers eager to help 'ordinary people' solve daily problems in their lives. This strange aspiration is a very large change in public life. The electorates of earlier times would have responded with derision to politicians seeking power in order to solve our problems. Today, the demos votes for them.
Introduction, p. 3
The Servile Mind: How Democracy Erodes the Moral Life

Source: Specification of Digital Systems (1978), p. 29

Source: Computer architecture (1972), p. 154

In this context, what is important to recognize is that: (a) FL_w is much broader than FL_n and subsumes FL_n as one of its branches; (b) the agenda of FL_n is very different from the agendas of classical multivalued logics; and (c) at this juncture, the term fuzzy logic is usually used in its wide rather than narrow sense, effectively equating fuzzy logic with FL_w
Zadeh (1995) in Foreword of George J. Klir Fuzzy sets and fuzzy logic: theory and applications.
1990s

Professor Harish
Decoding Rajinikanth

X magazine (1959-62)

1910s, Dada Manifesto', 1918

2003-10-20
Mommie Dearest
Slate
1091-2339
http://www.slate.com/articles/news_and_politics/fighting_words/2003/10/mommie_dearest.html, quoted in Michael Shermer, "The Skeptic's Skeptic," Scientific American, November 2010, p. 86.
February/March
http://secularhumanism.org/library/fi/hitchens_24_2.html
Less than Miraculous
Free Inquiry
0272-0701
24
"What can be asserted without evidence can also be dismissed without evidence." appears by itself in God Is Not Great: How Religion Poisons Everything (2007).
Translation of the Latin phrase "Quod gratis asseritur, gratis negatur.".
2000s, 2003
Variant: "What can be asserted without proof can be dismissed without proof." in * 2004

Source: Autobiography (1873)

https://archive.org/details/autobiography01mill/page/41/mode/1up pp. 41–42

1960s, Address to Cornell College (1962)

Source: Man in Evolution (1941), Chapter 10

Interview with Methodik http://sthelepress.com/index.php/2019/03/04/on-that-march-first-speech-b-r-myers/ (2019)
2010s

The Aquarian Conspiracy (1980), Chapter Six, Liberating Knowledge: News from the Frontiers of Science

Preface
Geometry and the Imagination (1952)

Part 3 “Four Psycho-Mathematical Arguments”, Chapter 6 “Atheists, Agnostics, and “Brights”” (p. 149)
Irreligion: A Mathematician Explains Why the Arguments for God Just Don’t Add Up (2008)

Source: Mathematics and Humor: A Study of the Logic of Humor (1980), Chapter 2, “Axioms, Levels, and Iteration” (p. 19)

The Aquarian Conspiracy (1980), Chapter Eleven, Spiritual Adventure: Connection to the Source

So total is the Left's cultural ascendancy that no one likes to mention the socialist roots of fascism (February 16, 2013), The Telegraph
2010s