There must be something solemn, serious, and tender about any attitude which we denominate religious. If glad, it must not grin or snicker; if sad, it must not scream or curse.
It is at this point that my own solution begins to appear. I offer the oddly-named thing pragmatism as a philosophy that can satisfy both kinds of demand. It can remain religious like the rationalisms, but at the same time, like the empiricisms, it can preserve the richest intimacy with facts. I hope I may be able to leave many of you with as favorable an opinion of it as I preserve myself. Yet, as I am near the end of my hour, I will not introduce pragmatism bodily now.
The question of being is the darkest in all philosophy.
Purity, we see in the object-lesson, is NOT the one thing needful; and it is better that a life should contract many a dirt-mark, than forfeit usefulness in its efforts to remain unspotted.
The pragmatic method is primarily a method of settling metaphysical disputes that otherwise might be interminable. Is the world one or many? – fated or free? – material or spiritual?
The finally victorious way of looking at things will be the most completely IMPRESSIVE way to the normal run of minds.
Individuality outruns all classification, yet we insist on classifying every one we meet under some general head.
At bottom the whole concern of both morality and religion is with the manner of our acceptance of the universe. Do we accept it only in part and grudgingly, or heartily and altogether?
I CAN, of course, put myself into the sectarian scientist’s attitude, and imagine vividly that the world of sensations and of scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word “bosh!” Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow “scientific” bounds.
My experience is what I agree to attend to. Only those items which I notice shape my mind.
I hope that here in America more and more the ideal of the well-trained and vigorous body will be maintained neck by neck with that of the well-trained and vigorous mind as the two coequal halves of the higher education for men and women alike.
Faith is when you believe something that you know ain’t true.
What I was seeking, with resolute determination, was to live more intensely my own life, as against what I knew would be the adverse judgment of the world. It was in the most real seasons that the Real Presence came, and I was aware that I was immersed in the infinite ocean of God.
What we now need to discover in the social realm is the moral equivalent of war: something heroic that will speak to men as universally as war does, and yet will be as compatible with their spiritual selves as war has proved itself to be incompatible.
Since I gave up to God all ownership in my own life, he has guided me in a thousand ways, and has opened my path in a way almost incredible to those who do not enjoy the blessing of a truly surrendered life.
It is an interesting thing, love ,” the Princess stated. “It can turn lambs into heroes, and heroes into lambs.
I want to live the perfect life. The only way to live the perfect life is through seclusion. I have always hated crowds.
If my inborn faculties are good, I am a prophet; if poor, I am a failure: nature spews me out of her mouth, and there is an end of me.
This is why metaphysical discussions are so much like fighting with the air; they have no practical issue of a sensational kind.
We, the lineal representatives of the successful enactors of one scene of slaughter after another, must, whatever more pacific virtues we may also possess, still carry about with us ready at any moment to burst into flame, the smoldering and sinister traits of character by means of which they lived through so many massacres, harming others, but themselves unharmed.
No! our Science is a drop, our ignorance a sea. Whatever else be certain, this is at least is certain: that the world of our present natural knowledge is enveloped in a larger world of some sort of whose residual properties we at present can frame no positive idea.