What is the mind? The question is, of course, ultimately quite unanswerable. We do not and we cannot know what mind really is. We do not and cannot know, of that matter, what anything really is.
The rich never have a chance of being neighborly to their equals. The best they can do is feel mawkish about the sufferings of their inferiors, which they can never begin to understand, and to be patronizingly kind.
Overpopulation leads to economic insecurity and social unrest. Unrest and insecurity lead to more control by central governments and an increase of their power. In the absence of a constitutional tradition, this increased power will probably be exercised in a dictatorial fashion.
There can be no cancellation of accomplished facts; but for practical purposes a conspiracy of silence is almost as effective as cancellation. Unmentioned, what is can become as though it were not.
The meditative eye can look through any single object and see, as through a window, the entire cosmos.
Music ‘says’ things about the world, but in specifically musical terms. Any attempt to reproduce these musical statements ‘in our own words’ is necessarily doomed to failure.
There are confessable agonies, sufferings of which one can positively be proud. Of bereavement, of parting, of the sense of sin and the fear of death the poets have eloquently spoken. They command the world’s sympathy. But there are also discreditable anguishes, no less excruciating than the others, but of which the sufferer dare not, cannot speak. The anguish of thwarted desire, for example.
The trouble with fiction is that it makes too much sense, whereas reality never makes sense.
The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the Mysterium tremendum. In theological language, this fear is due to the incompatibility between man’s egotism and the divine purity, between man’s self-aggravated separateness and the infinity of God.
Philosophy teaches us to feel uncertain about the things that seems to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt.
Knowledge is always a function of being.
Public health and social reform are the indispensable preconditions of any kind of general enlightenment.
You can’t play Electro-magnetic Golf according to rules of Centrifugal Bumble-puppy.
And then what about the society you’re supposed to be adjusted to? Is it a mad society or a sane one? And even if it’s pretty sane, is it right that anybody should be completely adjusted to it?
The perfect dictatorship would have the appearance of a democracy, but would basically be a prison without walls in which the prisoners would not even dream of escaping. It would essentially be a system of slavery where, through consumption and entertainment, the slaves would love their servitudes.
Confronted by a chair which looked like the Last Judgment – or, to be more accurate, by a Last Judgment which, after a long time and with considerable difficulty, I recognized as a chair – I found myself all at once on the brink of panic.
The negative propaganda of silence is probably more effective as an instrument of persuasion and mental regimentation than speech. Silence creates the condition in which such words as are spoken or written take most effect.
Words expressing desire may be more moving than the presence of the desired person.
But there’s another one who doesn’t get frightened.” “Which one is that?” “The one that doesn’t talk – just looks and listens and feels what’s going on inside.
Our Ford himself did a great deal to shift the emphasis from truth and beauty to comfort and happiness. Mass production demanded the shift. Universal happiness keeps the wheels steadily turning; truth and beauty can’t.
The world’s stable now. People are happy; they get what they want, and they never want what they can’t get.