Quotes about reason
page 51

Peter Singer photo

“In this awfully stupendous manner, at which Reason stands aghast, and Faith herself is half confounded, was the grace of God to man at length manifested.”

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 74.

“I was an apprentice to a linnen-draper when this king was born, and continued at the trade some years, but the shop being too narrow and short for my large mind, I took leave of my master, but said nothing. Then I lived a country-life for some years; and in the late wars I was a soldier, and sometimes had the honour and misfortune to lodg and dislodg an army. In the year 1G52, I entred upon iron works, and pli'd them several years, and in them times I made it my business to survey the three great rivers of England, and some small ones; and made two navigable, and a third almost compleated. I next studied the great weakness of the rye-lands, and the surfeit it was then under by reason of their long tillage. I did by practick and theorick find out the reason of its defection, as also of its recovery, and applyed the remedy in putting out two books, which were so fitted to the country-man's capacity, that he fell on pell-mell; and I hope, and partly know, that great part of Worcestershire, Glocestershire, Herefordshire, Shropshire, and Staffordshire, have doubled the value of the land by the husbandry discovered to them; see my two books printed by Mr Sawbridg on Ludgate Hill, entitled, Yarranton's Improvement ly Clover, and there thou mayest be further satisfied.* I also for many years served the countreys with the seed, and at last gave them the knowledg of getting it with ease and small trouble; and what I have been doing since, my book tells you at large.”

Andrew Yarranton (1619–1684) English civil engineer

Source: Quotes from England's Improvement, (1677), p. 193; cited in Patrick Edward Dove (1854, p. 405-6)

Stephenie Meyer photo
Ian Hacking photo
Nayef Al-Rodhan photo

“A good governance paradigm that limits excesses of human nature and ensures an atmosphere of happiness and productivity by promoting reason and dignity is required.”

Nayef Al-Rodhan (1959) philosopher, neuroscientist, geostrategist, and author

Source: Sustainable History and the Dignity of Man (2009), p.27

Hippolyte Taine photo

“[Concerning the love La Fontaine felt for animals] He follows their emotions, he represents their reasonings, he becomes tender, he becomes gay, he participates in their feelings. The factis, he lived in them. […] The animals contain all the materials of man-sensations, judgments, images.”

Hippolyte Taine (1828–1893) French critic and historian

La Fontaine et ses Fables (1853–1861), Hachette, 1911, p. 166 and 107; as quoted in Matthieu Ricard, A Plea for the Animals, trans. Sherab Chödzin Kohn, Shambhala Publications, 2016, p. 102.

Nathanael Greene photo
Ralph Waldo Emerson photo

“I think no virtue goes with size;
The reason of all cowardice
Is, that men are overgrown,
And, to be valiant, must come down
To the titmouse dimension.”

Ralph Waldo Emerson (1803–1882) American philosopher, essayist, and poet

The Titmouse http://www.readbookonline.net/readOnLine/1176/, st. 5
1860s, May-Day and Other Pieces (1867)

John Ruysbroeck photo
Patrick Henry photo

“There is an insidious campaign of false propaganda being waged today, to the effect that our country is not a Christian country but a religious one—that it was not founded on Christianity but on freedom of religion. It cannot be emphasized too clearly and too often that this nation was founded, not by "religionists", but by Christians—not on religion, but on the Gospel of Jesus Christ. For this very reason, peoples of other faiths have been afforded asylum, prosperity, and freedom of worship here.”

Patrick Henry (1736–1799) attorney, planter, politician and Founding Father of the United States

This has been cited at some sites as being in a speech to the House of Burgesses in May 1765, but the date and quote are both spurious. Patrick Henry never said anything like it; it was written in the 1950s. The writer David Barton misread a book and became in The Myth of Separation (1988) the first person to claim Henry wrote it (see "Fake Quotations: Patrick Henry on “Religionists”" (2009) http://fakehistory.wordpress.com/2009/06/14/fake-quotations-patrick-henry-on-religionists/). On internal evidence alone it could not have been written in the 18th century, for it is anachronistic to have Henry speaking of the colony of Virginia in 1765 as a "nation" that afforded "peoples of other faiths" the "freedom of worship." In fact this statement first appeared in the April 1956 issue of The Virginian in a piece partially about, not by, Patrick Henry, as the next sentence clearly shows: "In the spoken and written words of our noble founders and forefathers, we find symbolic expressions of their Christian faith. The above quotation from the will of Patrick Henry is a notable example." (The "above quotation from the will" which is cited, is also quoted here, as a quote dated 20 November 1798).
Misattributed

David Berg photo
Hans Haacke photo
Derren Brown photo

“Expel by reasoning the unrestrained grief of a torpid soul.”

Stobaeus Ancient Greek anthologist

50
Pythagorean Ethical Sentences

Mohammad Khatami photo
G. K. Chesterton photo

“When learned men begin to use their reason, then I generally discover that they haven't got any.”

G. K. Chesterton (1874–1936) English mystery novelist and Christian apologist

The Illustrated London News (7 November 1908)

H. G. Wells photo

“Suppose, now, there is such a thing as an all-round inferior race. Is that any reason why we should propose to preserve it for ever…? Whether there is a race so inferior I do not know, but certainly there is no race so superior as to be trusted with human charges. The true answer to Aristotle’s plea for slavery, that there are “natural slaves,” lies in the fact that there are no “natural” masters… The true objection to slavery is not that it is unjust to the inferior but that it corrupts the superior. There is only one sane and logical thing to be done with a really inferior race, and that is to exterminate it. Now there are various ways of exterminating a race, and most of them are cruel. You may end it with fire and sword after the old Hebrew fashion; you may enslave it and work it to death, as the Spaniards did the Caribs; you may set it boundaries and then poison it slowly with deleterious commodities, as the Americans do with most of their Indians; you may incite it to wear clothing to which it is not accustomed and to live under new and strange conditions that will expose it to infectious diseases to which you yourselves are immune, as the missionaries do the Polynesians; you may resort to honest simple murder, as we English did with the Tasmanians; or you can maintain such conditions as conduce to “race suicide,” as the British administration does in Fiji. Suppose, then, for a moment, that there is an all-round inferior race… If any of the race did, after all, prove to be fit to survive, they would survive—they would be picked out with a sure and automatic justice from the over-ready condemnation of all their kind. Is there, however, an all-round inferior race in the world? Even the Australian black-fellow is, perhaps, not quite so entirely eligible for extinction as a good, wholesome, horse-racing, sheep-farming Australian white may think. These queer little races, the black-fellows, the Pigmies, the Bushmen, may have their little gifts, a greater keenness, a greater fineness of this sense or that, a quaintness of the imagination or what not, that may serve as their little unique addition to the totality of our Utopian civilisation. We are supposing that every individual alive on earth is alive in Utopia, and so all the surviving “black-fellows” are there. Every one of them in Utopia has had what none have had on earth, a fair education and fair treatment, justice, and opportunity…Some may be even prosperous and admired, may have married women of their own or some other race, and so may be transmitting that distinctive thin thread of excellence, to take its due place in the great synthesis of the future.”

Source: A Modern Utopia (1905), Ch. 10, sect. 3

Ayn Rand photo
Arnobius photo
Georg Wilhelm Friedrich Hegel photo
George Herbert photo

“74. Hearken to Reason, or shee will bee heard.”

George Herbert (1593–1633) Welsh-born English poet, orator and Anglican priest

Jacula Prudentum (1651)

Julian (emperor) photo
Yousef Munayyer photo

“Protesting near a fence, approaching a fence, damaging a fence, climbing a fence or crossing a fence is not are reason to kill someone. But Israel has ordered it's soldiers to use lethal force. This is criminal.”

Yousef Munayyer American writer

In response over a video of a shooting by IDF soldiers on prostestors during the 2018 Gaza border protests. (April 10 2018) https://theintercept.com/2018/04/10/gaza-protests-palestine-israel-sniper-video/

Bernard Montgomery, 1st Viscount Montgomery of Alamein photo

“There were many reasons why we did not gain complete success at Arnhem. The following in my view were the main ones. First. The operation was not regarded at Supreme Headquarters as the spearhead of a major Allied movement on the northern flank designed to isolate, and finally to occupy, the Ruhr - the one objective in the West which the Germans could not afford to lose. There is no doubt in my mind that Eisenhower always wanted to give priority to the northern thrust and to scale down the southern one. He ordered this to be done, and he thought that it was being done. It was not being done. Second. The airborne forces at Arnhem were dropped too far away from the vital objective - the bridge. It was some hours before they reached it. I take the blame for this mistake. I should have ordered Second Army and 1st Airborne Corps to arrange that at least one complete Parachute Brigade was dropped quite close to the bridge, so that it could have been captured in a matter of minutes and its defence soundly organised with time to spare. I did not do so. Third. The weather. This turned against us after the first day and we could not carry out much of the later airborne programme. But weather is always an uncertain factor, in war and in peace. This uncertainty we all accepted. It could only have been offset, and the operation made a certainty, by allotting additional resources to the project, so that it became an Allied and not merely a British project. Fourth. The 2nd S. S. Panzer Corps was refitting in the Arnhem area, having limped up there after its mauling in Normandy. We knew it was there. But we were wrong in supposing that it could not fight effectively; its battle state was far beyond our expectation. It was quickly brought into action against the 1st Airborne Division.”

Bernard Montgomery, 1st Viscount Montgomery of Alamein (1887–1976) British Army officer, Commander of Allied forces at the Battle of El Alamein

Concerning Operation Market Garden in his autobiography, 'The Memoirs of Field Marshal Montgomery' (1958)

Pope Benedict XVI photo

“The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and simply asserts being, "I am", already presents a challenge to the notion of myth, to which Socrates' attempt to vanquish and transcend myth stands in close analogy. Within the Old Testament, the process which started at the burning bush came to new maturity at the time of the Exile, when the God of Israel, an Israel now deprived of its land and worship, was proclaimed as the God of heaven and earth and described in a simple formula which echoes the words uttered at the burning bush: "I am". This new understanding of God is accompanied by a kind of enlightenment, which finds stark expression in the mockery of gods who are merely the work of human hands (cf. Ps 115). Thus, despite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria - the Septuagint - is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act "with logos" is contrary to God's nature.”

Pope Benedict XVI (1927) 265th Pope of the Catholic Church

2006, Faith, Reason and the University — Memories and Reflections (2006)

Garry Kasparov photo
Johann Wolfgang von Goethe photo

“Truth is contrary to our nature, not so error, and this for a very simple reason; truth demands that we should recognize ourselves as limited, error flatters us that, in one way or another, we are unlimited.”

Johann Wolfgang von Goethe (1749–1832) German writer, artist, and politician

Die Wahrheit widerspricht unserer Natur, der Irrthum nicht, und zwar aus einem sehr einfachen Grunde: die Wahrheit fordert, daß wir uns für beschränkt erkennen follen, der Irrthum schmeichelt uns. wir seien auf ein- oder die andere Weise unbegränzt.
Maxim 310, trans. Stopp
Maxims and Reflections (1833)

W. H. Auden photo

“Minus times minus equals plus,
The reason for this we need not discuss.”

W. H. Auden (1907–1973) Anglo-American poet

As stated in "The Poet Himself" http://query.nytimes.com/gst/fullpage.html?res=9F01E6D81539F937A35753C1A967948260 by Paul Fussell, in The New York Times (4 October 1981), these lines were a "math mnemonic" which Auden "had to memorize as a child."
Misattributed

James Burke (science historian) photo
David Mumford photo

“On a more personal note, I see many similarities between India's Dalit problems and the African-American problems that have rocked the US since its beginnings. For this reason, I personally take Dr. Ambedkar as one of my heroes.”

David Mumford (1937) American mathematician

David Mumford. " 'All men are created equal'? http://www.dam.brown.edu/people/mumford/blog/2015/AllMen.html," at dam.brown.edu/people/mumford/blog, June 16, 2015.

Friedrich Hayek photo
Christian Serratos photo
Rick Santorum photo
Richard Dawkins photo

“Well, what if I'm wrong, I mean — anybody could be wrong. We could all be wrong about the up the mountain. There's no particular reason to pick on the Judeo-Christian god, in which by the sheerest accident you happen to have been brought up and ask me the question, "What if I'm wrong?" What if you're wrong about the great Juju at the bottom of the sea?”

Richard Dawkins (1941) English ethologist, evolutionary biologist and author

Answering audience questions after a reading of The God Delusion http://www.youtube.com/watch?v=6mmskXXetcg,Randolph-Macon Woman's College,
Posed question: "This is probably going to be the most simplest one for you to answer, but: What if you're wrong?"

Philo photo
John Ruysbroeck photo
Richard Stallman photo
Ray Comfort photo
Koenraad Elst photo
Max Stirner photo
Thomas Jefferson photo
Jonah Goldberg photo
Angelique Rockas photo
David Lange photo

“To US Ambassador H. Monroe Browne, who owned a racehorse called Lacka Reason: "You are the only ambassador in the world to race a horse named after your country's foreign policy."”

David Lange (1942–2005) New Zealand politician and 32nd Prime Minister of New Zealand

Source: National Business Review, 17/2/86.

Arthur Schopenhauer photo
Malcolm Gladwell photo
Rich Mullins photo
Willie Mays photo
Pat Condell photo
Jane Roberts photo
Thomas Szasz photo

“I like it when people laugh for no reason… like that lady over there.”

Mitch Hedberg (1968–2005) American stand-up comedian

Do You Believe in Gosh?

Grant Morrison photo
Calvin Coolidge photo
Robert A. Heinlein photo
Miguel de Unamuno photo
John Gray photo

“The idea of evil as it appears in modern secular thought is an inheritance from Christianity. To be sure, rationalists have repudiated the idea; but it is not long before they find they cannot do without it. What has been understood as evil in the past, they insist, is error – a product of ignorance that human beings can overcome. Here they are repeating a Zoroastrian theme, which was absorbed into later versions of monotheism: the belief that ‘as the “lord of creation” man is at the forefront of the contest between the powers of Truth and Untruth.’ But how to account for the fact that humankind is deaf to the voice of reason? At this point rationalists invoke sinister interests – wicked priests, profiteers from superstition, malignant enemies of enlightenment, secular incarnations of the forces of evil. As so often is the case, secular thinking follows a pattern dictated by religion while suppressing religion’s most valuable insights. Modern rationalists reject the idea of evil while being obsessed by it. Seeing themselves as embattled warriors in a struggle against darkness, it has not occurred to them to ask why humankind is so fond of the dark. They are left with the same problem of evil that faces religion. The difference is that religious believers know they face an insoluble difficulty, while secular believers do not. Aware of the evil in themselves, traditional believers know it cannot be expelled from the world by human action. Lacking this saving insight, secular believers dream of creating a higher species. They have not noticed the fatal flaw in their schemes: any such species will be created by actually existing human beings.”

John Gray (1948) British philosopher

The Faith of Puppets: The Faith of Puppets (p. 18-9)
The Soul of the Marionette: A Short Enquiry into Human Freedom (2015)

Robert G. Ingersoll photo
Robert Hawker photo
Hannah Arendt photo
Martin Buber photo

“An example may clarify more precisely the relation between the psychologist and the anthropologist. If both of them investigate, say, the phenomenon of anger, the psychologist will try to grasp what the angry man feels, what his motives and the impulses of his will are, but the anthropologist will also try to grasp what he is doing. In respect of this phenomenon self-observation, being by nature disposed to weaken the spontaneity and unruliness of anger, will be especially difficult for both of them. The psychologist will try to meet this difficulty by a specific division of consciousness, which enables him to remain outside with the observing part of his being and yet let his passion run its course as undisturbed as possible. Of course this passion can then not avoid becoming similar to that of the actor, that is, though it can still be heightened in comparison with an unobserved passion its course will be different: there will be a release which is willed and which takes the place of the elemental outbreak, there will be a vehemence which will be more emphasized, more deliberate, more dramatic. The anthropologist can have nothing to do with a division of consciousness, since he has to do with the unbroken wholeness of events, and especially with the unbroken natural connection between feelings and actions; and this connection is most powerfully influenced in self-observation, since the pure spontaneity of the action is bound to suffer essentially. It remains for the anthropologist only to resign any attempt to stay outside his observing self, and thus when he is overcome by anger not to disturb it in its course by becoming a spectator of it, but to let it rage to its conclusion without trying to gain a perspective. He will be able to register in the act of recollection what he felt and did then; for him memory takes the place of psychological self-experience. … In the moment of life he has nothing else in his mind but just to live what is to be lived, he is there with his whole being, undivided, and for that very reason there grows in his thought and recollection the knowledge of human wholeness.”

Martin Buber (1878–1965) German Jewish Existentialist philosopher and theologian

Variant: An example may clarify more precisely the relation between the psychologist and the anthropologist. If both of them investigate, say, the phenomenon of anger, the psychologist will try to grasp what the angry man feels, what his motives and the impulses of his will are, but the anthropologist will also try to grasp what he is doing. In respect of this phenomenon self-observation, being by nature disposed to weaken the spontaneity and unruliness of anger, will be especially difficult for both of them. The psychologist will try to meet this difficulty by a specific division of consciousness, which enables him to remain outside with the observing part of his being and yet let his passion run its course as undisturbed as possible. Of course this passion can then not avoid becoming similar to that of the actor, that is, though it can still be heightened in comparison with an unobserved passion its course will be different: there will be a release which is willed and which takes the place of the elemental outbreak, there will be a vehemence which will be more emphasized, more deliberate, more dramatic. The anthropologist can have nothing to do with a division of consciousness, since he has to do with the unbroken wholeness of events, and especially with the unbroken natural connection between feelings and actions; and this connection is most powerfully influenced in self-observation, since the pure spontaneity of the action is bound to suffer essentially. It remains for the anthropologist only to resign any attempt to stay outside his observing self, and thus when he is overcome by anger not to disturb it in its course by becoming a spectator of it, but to let it rage to its conclusion without trying to gain a perspective. He will be able to register in the act of recollection what he felt and did then; for him memory takes the place of psychological self-experience. … In the moment of life he has nothing else in his mind but just to live what is to be lived, he is there with his whole being, undivided, and for that very reason there grows in his thought and recollection the knowledge of human wholeness.
Source: What is Man? (1938), pp. 148-149

Paul von Hindenburg photo

“Recently, a whole series of cases has been reported to me in which judges, lawyers, and officials of the Judiciary who are disabled war veterans and whose record in office is flawless, have been forcibly sent on leave, and are later to be dismissed for the sole reason that they are of Jewish descent.
It is quite intolerable for me personally…that Jewish officials who were disabled in the war should suffer such treatment, [especially] as, with the express approval of the government, I addressed a Proclamation to the German people on the day of the national uprising, March 21st, in which I bowed in reverence before the dead of the war and remembered in gratitude the bereaved families of the war dead, the disabled, and my old comrades at the front.
I am certain, Mr. Chancellor, that you share this human feeling, and request you, most cordially and urgently, to look into this matter yourself, and to see to it that there is some uniform arrangement for all branches of the public service in Germany.
As far as my own feelings are concerned, officials, judges, teachers and lawyers who are war invalids, fought at the front, are sons of war dead, or themselves lost sons in the war should remain in their positions unless an individual case gives reason for different treatment. If they were worthy of fighting for Germany and bleeding for Germany, then they must also be considered worthy of continuing to serve the Fatherland in their professions.”

Paul von Hindenburg (1847–1934) Prussian-German field marshal, statesman, and president of Germany

Letter to Chancellor Adolf Hitler http://alphahistory.com/nazigermany/hindenburg-and-hitler-on-jewish-war-veterans/, (April 4th 1933)
President

Robert Frost photo
James Fenimore Cooper photo
Thomas Hobbes photo
Pope Benedict XVI photo
Cathy Newman photo

“The only reason I can have a high-pressure job and a home and see my kids is because my husband works from home. He does the cooking and shopping. […] You can't have it all. Neither men nor women.”

Cathy Newman (1974) journalist

Cited in " Cathy Newman: 'The internet is being written by men with an agenda' https://www.theguardian.com/media/2018/mar/19/cathy-newman-the-internet-is-being-written-by-men-with-an-agenda", 25 March 2018.

Charles Hard Townes photo

“I feel that very rarely have I done any work in my life. I have a good time. I'm exploring. I'm playing a game, solving puzzles, and having fun, and for some reason people have been willing to pay me for it. Officially, I was supposed to retire years ago, but retire from what? Why stop having a good time?”

Charles Hard Townes (1915–2015) American Physicist

As quoted in Charles Townes, Inventor of the Laser, Nobel Laureate, Believer http://www.aleteia.org/en/technology/article/charles-townes-inventor-of-the-laser-nobel-laureate-believer-5848255028002816 (2015)

Immanuel Kant photo
Heidi Hautala photo
George William Curtis photo
Gaurav Sharma (author) photo
Jens Stoltenberg photo

“All these new demands, death penalty for rape and long terms in prison for harassing women will only have the offenders roaming free because the burden of proving "beyond reasonable doubt" will become the victim's problem.”

Flavia Agnes (1947) Indian activist and lawyer

On the proposal for stricter laws for sexual harassment, as quoted in " Sexism And The Workplace Wars http://www.outlookindia.com/article/sexism-and-the-workplace-wars/207315" Outlook India (19 April 1999)

Pasquier Quesnel photo
John Paul Stevens photo

“After all, a district judge who gives harsh sentences to Yankees fans and lenient sentences to Red Sox fans would not be acting reasonably even if her procedural rulings were impeccable.”

John Paul Stevens (1920–2019) Former Associate Justice of the Supreme Court of the United States

Concurring, Rita v. United States, 551 U.S. 338 (2007).

Andrew Gelman photo
Honoré de Balzac photo

“Between persons who are perpetually in each other's company dislike or love increases daily; every moment brings reasons to love or hate each other more and more.”

Honoré de Balzac (1799–1850) French writer

Entre personnes sans cesse en présence, la haine et l'amour vont toujours croissant: on trouve à tout moment des raisons pour s'aimer ou se haïr mieux.
Source: The Vicar of Tours (1832), Ch. I.

William John Macquorn Rankine photo
Martin Amis photo
Howard F. Lyman photo
Mahmoud Ahmadinejad photo
Chris Stedman photo
Georg Simmel photo

“The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life. The fight with nature which primitive man has to wage for his bodily existence attains in this modern form its latest transformation. The eighteenth century called upon man to free himself of all the historical bonds in the state and in religion, in morals and in economics. Man’s nature, originally good and common to all, should develop unhampered. In addition to more liberty, the nineteenth century demanded the functional specialization of man and his work; this specialization makes one individual incomparable to another, and each of them indispensable to the highest possible extent. However, this specialization makes each man the more directly dependent upon the supplementary activities of all others. Nietzsche sees the full development of the individual conditioned by the most ruthless struggle of individuals; socialism believes in the suppression of all competition for the same reason. Be that as it may, in all these positions the same basic motive is at work: the person resists to being leveled down and worn out by a social technological mechanism. An inquiry into the inner meaning of specifically modern life and its products, into the soul of the cultural body, so to speak, must seek to solve the equation which structures like the metropolis set up between the individual and the super-individual contents of life. Such an inquiry must answer the question of how the personality accommodates itself in the adjustments to external forces.”

Georg Simmel (1858–1918) German sociologist, philosopher, and critic

Source: The Metropolis and Modern Life (1903), p. 409

Lysander Spooner photo
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Samuel Vince photo

“The rapid establishment of Christianity must therefore have been from the conviction which those who embraced it, had of its "Truth and power unto salvation." Christianity at first spread itself amongst the most enlightened nations of the earth - in those places where human learning was in its greatest perfection; and, by the force of the evidence which attended it, amongst such men it gained an establishment. It has been justly observed, that "it happened very providentially to the honour of the Christian religion, that it did not take its rise in the dark illiterate ages of the world, but at a time when arts and sciences were t their height, and when there were men who made it the business of their lives to search after truth and lift the several opinions of the philosophers and wise men, concerning the duty, the end, and chief happiness of reasonable creatures." Both the learned and the ignorant alike embraced its doctrines; the learned were not likely to be deceived in the proofs which were offered; and the same cause undoubtedly operated to produce the effect upon each. But an immediate conversion of the bulk of mankind, can arise only from some proofs of a ddivine authority offering themselves immediately to the senses; the preaching of any new doctrine, if lest to operate only by its own force, would go but a very little way towards the immediate conversion of the gnorant, who have no principle of action but what arises from habit, and whose powers of reasoning are insufficient to correct their errors. When Mahomet was required by his followers to work a miracle for their conviction, he always declined it; he was too cautious to trust to an experiment, the success of which was scarcely whithin the bounds of probablity; he amused his followers with prtended visions, which with the aid afterwards of the civil and military powr; and as the accomplishment of that event was by a few obscure persons, who founded their pretentions upon authority from heaven, we are next to consider, what kind of proofs of their divine commission they offered to the world; and whether they themselves could have been deceived, or mankind could have been deludded by them.”

Samuel Vince (1749–1821) British mathematician, astronomer and physicist

Source: The Credibility of Christianity Vindicated, p. 20; As quoted in " Book review http://books.google.nl/books?id=52tAAQAAMAAJ&pg=PA261," in The British Critic, Volume 12 (1798). F. and C. Rivington. p. 261-262

Craig Ferguson photo
Augustus De Morgan photo

“The moving power of mathematical invention is not reasoning, but imagination.”

Augustus De Morgan (1806–1871) British mathematician, philosopher and university teacher (1806-1871)

Quoted in Robert Perceval Graves, The Life of Sir William Rowan Hamilton, Vol. 3 (1889), p. 219.