Hume is thus led to the view that, when we say ‘A causes B’, we mean only that A and B are constantly conjoined in fact, not that there is some necessary connection between them.
But in the ’nineties young men desired something more sweeping and passionate, more bold and less bland.
Ibsen, Strindberg, and Nietzsche were angry men – not primarily angry about this or that, but just angry. And so they each found an outlook on life that justified anger. The young admired their passion, and found in it an outlet for their own feelings of revolt against parental authority. The assertion of freedom seemed sufficiently noble to justify violence; the violence duly ensued, but freedom was lost in the process.
Following Locke’s doctrine that the mind is a tabula rasa, Helvetius considered the differences between individuals entirely due to differences of education: in every individual, his talents and his virtues are the effect of his instruction.
There are two different evils about propaganda as now practised. On the one hand, its appeal is generally to irrational causes of belief rather than to serious argument; on the other hand, it gives an unfair advantage to those who can obtain most publicity, whether through wealth or through power.
When the qualities that now confer leadership have become universal, there will no longer be leaders and followers, and democracy will have been realized at last.
This seems plainly absurd; but whoever wishes to become a philosopher must learn not to be frightened by absurdities. One.
If it is the devil that tempts the young to enjoy themselves, is it not the same personage that persuades the old to condemn their enjoyment? And is not condemnation perhaps merely a form of excitement appropriate to old age?
There are two simple principles which, if they were adopted, would solve almost all social problems. The first is that education should have for one of its aims to teach people only to believe propositions when there is some reason to think that they are true. The second is that jobs should be given solely for fitness to do the work.
The stuff of which the world of our experience is composed is, in my belief, neither mind nor matter, but something more primitive than either. Both mind and matter seem to be composite, and the stuff of which they are compounded lies in a sense between the two, in a sense above them both, like a common ancestor.
It has been finely said that if Judaism as a religion had perished under Antiochus, the seed-bed of Christianity would have been lacking; and thus the blood of the Maccabean martyrs, who saved Judaism, ultimately became the seed of the Church. Therefore as not only Christendom but also Islam derive their monotheism from a Jewish source, it may well be that the world to-day owes the very existence of monotheism both in the East and in the West to the Maccabees.
The ‘practical’ man, as this word is often used, is one who recognizes only the material needs, who realizes that men must have food for the body, but is oblivious of the necessity of providing food for the mind.
Two people between whom there is love succeed or fail together, but when two people hate each other the success of either is the failure of the other. If.
When a moderate degree of comfort is assured, both individuals and communities will pursue power rather than wealth: they may seek wealth as a means to power, or they may forgo an increase of wealth in order to secure an increase of power, but in the former case as in the latter their fundamental motive is not economic.
Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones. Fear is the main source of superstition, and one of the main sources of cruelty.
It must, I think, be admitted that the evils of the world are due to moral defects quite as much as to lack of intelligence. But the human race has not hitherto discovered any method of eradicating moral defects; preaching and exhortation only add hypocrisy to the previous list of vices.
If the collective intelligence of mankind were to degenerate, the kind of technique and daily life which science has produced would nevertheless survive, in all probability, for many generations, but it would not survive for ever, because, if seriously disturbed by a cataclysm, it could not be reconstructed.
Social cohesion, during the six and a half centuries from Alexander to Constantine, was secured, not by philosophy and not by ancient loyalties, but by force, first that of armies and then that of civil administration. Roman armies, Roman roads, Roman law, and Roman officials first created and then preserved a powerful centralized State. Nothing was attributable to Roman philosophy, since there was none.
One of the chief obstacles to intelligence is credulity, and credulity could be enormously diminished by instruction as to the prevalent forms of mendacity. Credulity is a greater evil in the present day than it ever was before, because, owing to the growth of education, it is much easier than it used to be to spread misinformation, and, owing to democracy, the spread of misinformation is more important than in former times to the holders of power.
In our age, mankind collectively has given itself over to a degree of hubris surpassing everything known in former ages.