I went to Russia a Communist; but contact with those who have no doubts has intensified a thousandfold my own doubts, not as to Communism in itself, but as to the wisdom of holding a creed so firmly that for its sake men are willing to inflict widespread misery.
There is, it is true, an idealistic theory according to which democracy is the best form of government. I think myself that this theory is true. But there is no department of practical politics where idealistic theories are strong enough to cause great changes; when great changes occur, the theories which justify them are always a camouflage for passion. And the passion that has given driving force to democratic theories is undoubtedly the passion of envy.
The tragedy of one successful politician after another is the gradual substitution of narcissism for an interest in the community and the measures for which he stands.
A man is not allowed to practise medicine unless he knows something of the human body, but a financier is allowed to operate freely without any knowledge at all of the multifarious effects of his activities, with the sole exception of the effect upon his bank account.
The beginnings of Algebra I found far more difficult, perhaps as a result of bad teaching, I was made to learn by heart: ‘The square of the sum of two numbers is equal to the sum of their squares increased by twice their product.’ I had not the vaguest idea what this meant, and when I could not remember the words, my tutor threw the book at my head, which did not stimulate my intellect in any way.
The difficulty is that, so long as unreason prevails, a solution of our troubles can only be reached by chance; for while reason, being impersonal, makes universal co-operation possible, unreason, since it represents private passions, makes strife inevitable. It is for this reason that rationality, in the sense of an appeal to a universal and impersonal standard of truth, is of supreme importance to the well-being of the human species.
Everyone who realises at all what human life is must feel at some time the strange loneliness of every separate soul; and then the discovery in others of the same loneliness makes a new strange tie, and a growth of pity so warm as to be almost a compensation for what is lost.
Uncertainty, in the presence of vivid hopes and fears, is painful, but must be endured if we wish to live without the support of comforting fairy tales. It is not good either to forget the questions that philosophy asks, or to persuade ourselves that we have found indubitable answers to them. To teach how to live without certainty, and yet without being paralysed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it.
The goods of the mind are at least as important as the goods of the body.
In the whole theory of the material world, Cartesianism was rigidly deterministic. Living organisms, just as much as dead matter, were governed by the laws of physics; there was no longer need, as in the Aristotelian philosophy, of an entelechy or soul to explain the growth of organisms and the movements of animals. Descartes.
Great Empedocles, that ardent soul, Leapt into Etna, and was roasted whole.
What most distinguishes Confucius from other founders is that he inculcated a strict code of ethics, which has been respected ever since, but associated with very little religious dogma, which gave place to complete theological scepticism in the countless generations of Chinese literati who revered his memory and administered the Empire.
The mind of the most rational among us may be compared to a stormy ocean of passionate convictions based on desire, upon which float perilously a few tiny boats carrying a cargo of scientifically tested beliefs.
It is amazing how much both happiness and efficiency can be increased by the cultivation of an orderly mind, which thinks about a matter adequately at the right time rather than inadequately at all times.
If you think that by killing men you can prevent some one from censuring your evil lives, you are mistaken; that is not a way of escape which is either possible or honourable; the easiest and the noblest way is not to be disabling others, but to be improving yourselves.
In general, if a man says, for instance, that the earth is flat, I am quite willing that he should propagate his opinion as hard as he likes. He may, of course, be right but I do not think he is. In practice you will, I think, do better to assume that the earth is round, although, of course, you may be mistaken. Therefore, I do not think we should go in for complete skepticism, but for a doctrine of degrees of probability.
People will tell us that without the consolations of religion they would be intolerably unhappy. So far as this is true, it is a coward’s argument. Nobody but a coward would consciously choose to live in a fool’s paradise. When a man suspects his wife of infidelity, he is not thought the better of for shutting his eyes to the evidence. And I cannot see why ignoring evidence should be contemptible in one case and admirable in the other.
But truth is not the only merit that a metaphysic can possess. It may have beauty, and this is certainly to be found in Plotinus; there are passages that remind one of the later cantos of Dante’s Para- diso, and of almost nothing else in literature. Now.
El tiempo que disfrutas perder no es tiempo perdido.
It is common in our day, as it has been in many other periods of the world’s history, to suppose that those among us who are wise have seen through all the enthusiasms of earlier times and have become aware that there is nothing left to live for. The men who hold this view are genuinely unhappy, but they are proud of their unhappiness, which they attribute to the nature of the universe and consider to be the only rational attitude for an enlightened man.