The love of life, at any and every level of development, is the religious impulse.
What holds attention determines action.
We are stereotyped creatures, imitators and copiers of our past selves.
The instant field of the present is at all times what I call the ‘pure’ experience. It is only virtually or potentially either object or subject as yet.
True to her inveterate habit, rationalism reverts to ‘principles,’ and thinks that when an abstraction once is named, we own an oracular solution.
Neither moral relations nor the moral law can swing in vacuo. Their only habitat can be a mind which feels them; and no world composed of merely physical facts can possibly be a world to which ethical propositions apply.
We can change our circumstances by a mere change of our attitude.
The subjectivist in morals, when his moral feelings are at war with the facts about him, is always free to seek harmony by toningdown the sensitiveness of the feelings.
Organization and method mean much, but contagious human characters mean more in a university.
Our beliefs and our attention are the same fact.
Evil is a disease; and worry over disease is itself an additional form of disease, which only adds to the original complaint.
Psychology ought certainly to give the teacher radical help.
It is only the fundamental conceptions of psychology which are of real value to a teacher.
With no attempt there can be no failure; with no failure no humiliation.
True is the name for whatever idea starts the verification process, useful is the name for its completed function in experience.
Woe to him whose beliefs play fast and loose with the order which realities follow in his experience; they will lead him nowhere or else make false connections.
Truth lives, in fact, for the most part on a credit system.
Our ideas must agree with realities, be such realities concrete or abstract.
Theory must mediate between all previous truths and certain new experiences.
Truth for us is simply a collective name for verification processes.