Kevin Stilley

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December 30, 2017 by kevinstilley

Freedom – select quotes

freedomFreedom is not something that anybody can be given. Freedom is something people take, and people are as free as they want to be.
~ James Baldwin

Freedom is that instant between when someone tells you to do something and when you decide how to respond.
~ Jeffrey Borenstein

The trouble with free elections is, you never know who is going to win.
~ Leonid Brezhnev

None who have always been free can understand the terrible fascinating power of the hope of freedom to those who are not free.
~ Pearl S. Buck

I preach deliverance to others, I tell them there is freedom, while I hear my own chains clang.
~ John Bunyan

The people never give up their liberties but under some delusion.
~ Edmund Burke

The patriot’s blood is the seed of Freedom’s tree.
~ Thomas Campbell

Freedom is nothing else but a chance to be better.
~ Albert Camus

There are only two lasting bequests we can hope to give our children. One is roots; the other, wings.
~ Hodding Carter

In this possibly terminal phase of human existence, democracy and freedom are more than just ideals to be valued – they may be essential to survival.
~ Noam Chomsky

A right is not what someone gives you; it’s what no one can take from you.
~ Ramsey Clark

Freedom has a thousand charms to show,
That slaves, howe’er contented, never know.
~ William Cowper

You can only protect your liberties in this world by protecting the other man’s freedom. You can only be free if I am free.
~ Clarence Darrow

Freedom is the oxygen of the soul.
~ Moshe Dayan

History does not teach fatalism. There are moments when the will of a handful of free men breaks through determinism and opens up new roads.
~ Charles de Gaulle

The only freedom that is of enduring importance is the freedom of intelligence, that is to say, freedom of observation and of judgment, exercised in behalf of purposes that are intrinsically worth while. The commonest mistake made about freedom is, I think, to identify it with freedom of movement, or, with the external or physical side of activity.
~ John Dewey

To begin with unlimited freedom is to end with unlimited despotism.
~ Fyodor Dostoevsky, in The Devils

Who would be free themselves must strike the blow. Better even to die free than to live slaves.
~ Frederick Douglass

Those who profess to favor freedom and yet depreciate agitation, are people who want crops without ploughing the ground; they want rain without thunder and lightning; they want the ocean without the roar of its many waters. The struggle may be a moral one, or it may be a physical one, or it may be both. But it must be a struggle. Power concedes nothing without a demand; it never has and it never will.
~ Frederick Douglass

No man can put a chain about the ankle of his fellow man without at last finding the other end fastened about his own neck.
~ Frederick Douglass, in an 1883 Civil Rights Mass Meeting speech in Washington, D.C.

Restriction of free thought and free speech is the most dangerous of all subversions. It is the one un-American act that could most easily defeat us.
~ William O. Douglas

As far as your self-control goes, as far goes your freedom.
~ Marie von Ebner-Eschenbach

All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man’s life, lifting it from the sphere of mere physical existence and leading the individual towards freedom.
~ Albert Einstein

We seek peace, knowing that peace is the climate of freedom.
~ Dwight D. Eisenhower

Freedom has its life in the hearts, the actions, the spirit of men and so it must be daily earned and refreshed – else like a flower cut from its life-giving roots, it will wither and die.
~ Dwight D. Eisenhower

For what avail the plough or sail, or land or life, if freedom fail?
~ Ralph Waldo Emerson, in “Boston” Stanza 15

If you would enjoy real freedom, you must be the slave of philosophy.
~ Epictetus

We must not believe the many, who say that only free people ought to be educated, but we should rather believe the philosophers who say that only the educated are free.
~ Epictetus

We must be free not because we claim freedom, but because we practice it.
~ William Faulkner

Ultimately we know deeply that the other side of every fear is a freedom.
~ Marilyn Ferguson

We have enjoyed so much freedom for so long that we are perhaps in danger of forgetting how much blood it cost to establish the Bill of Rights.
~ Felix Frankfurter

We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms — to choose one’s attitude in any given set of circumstances, to choose one’s own way.
~ Viktor Frankl

Freedom lies in being bold.
~ Robert Frost, in an interview by Bela Kornizer of NBC news on November 23, 1952.

You have freedom when you’re easy in your harness.
~ Robert Frost

Freedom is not worth having if it does not connote freedom to err.
~ Mahatma Gandhi

None are more hopelessly enslaved than those who falsely believe they are free.
~ Johann Wolfgang von Goethe

For every man who lives without freedom, the rest of us must face the guilt.
~ Lillian Hellman

The fact, in short, is that freedom, to be meaningful in an organized society must consist of an amalgam of hierarchy of freedoms and restraints.
~ Samuel Hendel

We feel free when we escape – even if it be but from the frying pan into the fire.
~ Eric Hoffer

It is possible to read the history of this country as one long struggle to extend the liberties established in our Constitution to everyone in America.
~ Molly Ivins

A democracy is nothing more than mob rule, where fifty-one percent of the people may take away the rights of the other forty-nine.
~ Thomas Jefferson

No man has a natural right to commit aggression on the equal rights of another, and this is all from which the laws ought to restrain him.
~ Thomas Jefferson

A wise and frugal government, which shall leave men free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor and bread it has earned — this is the sum of good government.
~ Thomas Jefferson

I have no fear that the result of our experiment will be that men may be trusted to govern themselves without a master.
~ Thomas Jefferson

I never submitted the whole system of my opinions to the creed of any party of men whatever, in religion, in philosophy, in politics or in anything else, where I was capable of thinking for myself. Such an addiction is the last degradation of a free and moral agent. If I could not go to Heaven but with a party, I would not go there at all.
~ Thomas Jefferson

Freedom is like taking a bath — you have to keep doing it every day!
~ Florynce Kennedy

We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values. For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people.
~ John F. Kennedy

The wave of the future is not the conquest of the world by a single dogmatic creed but the liberation of the diverse energies of free nations and free men.
~ John F. Kennedy

People hardly ever make use of the freedom they have. For example, the freedom of thought. Instead they demand freedom of speech as a compensation.
~ Søren Kierkegaard

There are two freedoms, the false one where one is free to do what he likes, and the true where a man is free to do what he ought.
~ Charles Kingsley

Every right is married to a duty; every freedom owes a corresponding responsibility; and there cannot be genuine freedom unless there exists also genuine order, in the moral realm and in the social realm.
~ Russell Kirk, in Redeeming the Time (Wilmington: Intercollegiate Studies Institute, 1996), page 33

Those who deny freedom to others deserve it not for themselves.
~ Abraham Lincoln

Him that I love, I wish to be free — even from me.
~ Anne Morrow Lindbergh

Most men, after a little freedom, have preferred authority with the consoling assurances and the economy of effort which it brings.
~ Walter Lippmann, in A Preface to Morals

Without general elections, without unrestricted freedom of press and assembly, without a free struggle of opinion, life dies out in every public institution, becomes a mere semblance of life, in which only the bureaucracy remains as the active element.
~ Rosa Luxemburg

Many politicians are in the habit of laying it down as a self-evident proposition that no people ought to be free till they are fit to use their freedom. The maxim is worthy of the fool in the old story who resolved not to go into the water till he had learned to swim.
~ Thomas Macaulay

I believe there are more instances of the abridgment of the freedom of the people by gradual and silent encroachments of those in power than by violent and sudden usurpations.
~ James Madison, in a speech to the Virginia Convention in 1788

We are free, truly free, when we don’t need to rent our arms to anybody in order to be able to lift a piece of bread to our mouths.
~ Ricardo Flores Magon, in a speech on May 31, 1914

There is a wonderful mythical law of nature that the three things we crave most in life — happiness, freedom, and peace of mind — are always attained by giving them to someone else.
~ Peyton Conway March

If a nation values anything more than freedom, it will lose its freedom; and the irony of it is that if it is comfort or money that it values more, it will lose that too.
~ Somerset Maugham

We have to call it “freedom”: who’d want to die for “a lesser tyranny”?
~ Mignon McLaughlin, in The Neurotic’s Notebook

Freedom means choosing your burden.
~ Hephzibah Menuhin

The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right… The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
~ John Stuart Mill

Freedom is not merely the opportunity to do as one pleases; neither is it merely the opportunity to choose between set alternatives. Freedom is, first of all, the chance to formulate the available choices, to argue over them — and then, the opportunity to choose.
~ C. Wright Mills

We cannot defend freedom abroad by deserting it at home.
~ Edward R. Murrow

Nothing is more difficult, and therefore more precious, than to be able to decide.
~ Napoleon Bonaparte

Freedom is the will to be responsible to ourselves.
~ Friedrich Nietzsche, in Twilight of the Idols

The only way to make sure people you agree with can speak is to support the rights of people you don’t agree with.
~ Eleanor Holmes Norton

Those who expect to reap the blessings of freedom, must, like men, undergo the fatigue of supporting it.
~ Thomas Paine

If a man does only what is required of  him, he is a slave.
If a man does more than is required of him, he is a free man.
~ Chinese Proverb

In the truest sense, freedom cannot be bestowed; it must be achieved.
~ Franklin D. Roosevelt

True individual freedom cannot exist without economic security and independence.
~ Franklin D. Roosevelt

Freedom is what you do with what’s been done to you.
~ Jean-Paul Sartre

Liberty means responsibility. That is why most men dread it.
~ George Bernard Shaw, in Man and Superman, “Maxims: Liberty and Equality,”

If you want to be free, there is but one way; it is to guarantee an equally full measure of liberty to all your neighbors. There is no other.
~ Carl Shurz

How can you call a man free when his pleasures rule over him.
~ Socrates

My definition of a free society is a society where it is safe to be unpopular.
~ Adlai Stevenson, from a speech in Detroit, 1952

Under a government which imprisons any unjustly, the true place for a just man is also a prison.
~ Henry David Thoreau

It is by the goodness of God that in our country we have these three unspeakably precious things: freedom of speech, freedom of conscience, and the prudence to practice neither.
~ Mark Twain

So long as the people do not care to exercise their freedom, those who wish to tyrannize will do so; for tyrants are active and ardent, and will devote themselves in the name of any number of gods, religious and otherwise, to put shackles upon sleeping men.
~ Voltaire

The history of men’s opposition to women’s emancipation is more interesting perhaps than the story of that emancipation itself.
~ Virginia Woolf

To enjoy freedom, if the platitude is pardonable, we have of course to control ourselves. We must not squander our powers, helplessly and ignorantly, squirting half the house in order to water a single rose-bush; we must train them, exactly and powerfully, here on the very spot.
~ Virginia Woolf

No nation ancient or modern ever lost the liberty of freely speaking, writing, or publishing their sentiments, but forthwith lost their liberty in general and became slaves.
~ John P. Zenger

Filed Under: Blog, Politics Tagged With: American History, Blog, equality, Freedom, independence, liberty, Quotes, religion, revolution, Slavery, speech, taxes

November 8, 2013 by kevinstilley

The Natural History of Morals : Discussion Questions [Beyond Good & Evil]

[The complete text of Beyond Good & Evil, chapter 5 can be found below the following discussion questions.]

1. Nietzsche has a problem with morals that are “given”. Why?

2. He writes negatively about “the morality of their environment, their position, their church, their Zeitgeist, their climate and zone….” What does he propose instead?

3. What does Nietzsche think of Kant’s Categorical Imperative?

4. Is Nietzche advocating laisser-aller?

5. Can you think of any characters in current television series that demonstrate Nietzsche’s moral philosophy?

6. Nietzsche refers to Christian morality as tyranny, arbitrary, and magnificent stupidity. But then he speaks of it as a “condition of life and development.” Is he giving ground here? Does he think you should adhere the the tenets of Christian faith?

7. Nietzsche claims that it was under the pressure of Christian sentiments that the sexual impulse sublimated into love. What doe you think of his claim? Is love something new in the history of mankind?

8. Does Nietzsche agree with Plato that education is the solution to the problem of evil?

9. Nietzsche speaks of “Faith” and “Knowledge” as instinct and reason? What doe you think about his comparison?

10. Nietzsche refers to people of “Faith” as “the herd.” What is his point?

11. After congratulating Descartes on his rationalism, Nietzsche writes “but reason is only a tool, and Descartes was superficial.” What problem does Nietzsche have with Descartes?

12. Nietzsche saw the democratic movement as “a degenerating form of political organzisation” the end of which was mediocrity. What political systems might be more consistent with Nietzsche’s philosophy?

____________

CHAPTER V. THE NATURAL HISTORY OF MORALS

186. The moral sentiment in Europe at present is perhaps as subtle, belated, diverse, sensitive, and refined, as the “Science of Morals” belonging thereto is recent, initial, awkward, and coarse-fingered:—an interesting contrast, which sometimes becomes incarnate and obvious in the very person of a moralist. Indeed, the expression, “Science of Morals” is, in respect to what is designated thereby, far too presumptuous and counter to GOOD taste,—which is always a foretaste of more modest expressions. One ought to avow with the utmost fairness WHAT is still necessary here for a long time, WHAT is alone proper for the present: namely, the collection of material, the comprehensive survey and classification of an immense domain of delicate sentiments of worth, and distinctions of worth, which live, grow, propagate, and perish—and perhaps attempts to give a clear idea of the recurring and more common forms of these living crystallizations—as preparation for a THEORY OF TYPES of morality. To be sure, people have not hitherto been so modest. All the philosophers, with a pedantic and ridiculous seriousness, demanded of themselves something very much higher, more pretentious, and ceremonious, when they concerned themselves with morality as a science: they wanted to GIVE A BASIC to morality—and every philosopher hitherto has believed that he has given it a basis; morality itself, however, has been regarded as something “given.” How far from their awkward pride was the seemingly insignificant problem—left in dust and decay—of a description of forms of morality, notwithstanding that the finest hands and senses could hardly be fine enough for it! It was precisely owing to moral philosophers’ knowing the moral facts imperfectly, in an arbitrary epitome, or an accidental abridgement—perhaps as the morality of their environment, their position, their church, their Zeitgeist, their climate and zone—it was precisely because they were badly instructed with regard to nations, eras, and past ages, and were by no means eager to know about these matters, that they did not even come in sight of the real problems of morals—problems which only disclose themselves by a comparison of MANY kinds of morality. In every “Science of Morals” hitherto, strange as it may sound, the problem of morality itself has been OMITTED: there has been no suspicion that there was anything problematic there! That which philosophers called “giving a basis to morality,” and endeavoured to realize, has, when seen in a right light, proved merely a learned form of good FAITH in prevailing morality, a new means of its EXPRESSION, consequently just a matter-of-fact within the sphere of a definite morality, yea, in its ultimate motive, a sort of denial that it is LAWFUL for this morality to be called in question—and in any case the reverse of the testing, analyzing, doubting, and vivisecting of this very faith. Hear, for instance, with what innocence—almost worthy of honour—Schopenhauer represents his own task, and draw your conclusions concerning the scientificness of a “Science” whose latest master still talks in the strain of children and old wives: “The principle,” he says (page 136 of the Grundprobleme der Ethik), [Footnote: Pages 54-55 of Schopenhauer’s Basis of Morality, translated by Arthur B. Bullock, M.A. (1903).] “the axiom about the purport of which all moralists are PRACTICALLY agreed: neminem laede, immo omnes quantum potes juva—is REALLY the proposition which all moral teachers strive to establish, … the REAL basis of ethics which has been sought, like the philosopher’s stone, for centuries.”—The difficulty of establishing the proposition referred to may indeed be great—it is well known that Schopenhauer also was unsuccessful in his efforts; and whoever has thoroughly realized how absurdly false and sentimental this proposition is, in a world whose essence is Will to Power, may be reminded that Schopenhauer, although a pessimist, ACTUALLY—played the flute… daily after dinner: one may read about the matter in his biography. A question by the way: a pessimist, a repudiator of God and of the world, who MAKES A HALT at morality—who assents to morality, and plays the flute to laede-neminem morals, what? Is that really—a pessimist?

187. Apart from the value of such assertions as “there is a categorical imperative in us,” one can always ask: What does such an assertion indicate about him who makes it? There are systems of morals which are meant to justify their author in the eyes of other people; other systems of morals are meant to tranquilize him, and make him self-satisfied; with other systems he wants to crucify and humble himself, with others he wishes to take revenge, with others to conceal himself, with others to glorify himself and gave superiority and distinction,—this system of morals helps its author to forget, that system makes him, or something of him, forgotten, many a moralist would like to exercise power and creative arbitrariness over mankind, many another, perhaps, Kant especially, gives us to understand by his morals that “what is estimable in me, is that I know how to obey—and with you it SHALL not be otherwise than with me!” In short, systems of morals are only a SIGN-LANGUAGE OF THE EMOTIONS.

188. In contrast to laisser-aller, every system of morals is a sort of tyranny against “nature” and also against “reason”, that is, however, no objection, unless one should again decree by some system of morals, that all kinds of tyranny and unreasonableness are unlawful What is essential and invaluable in every system of morals, is that it is a long constraint. In order to understand Stoicism, or Port Royal, or Puritanism, one should remember the constraint under which every language has attained to strength and freedom—the metrical constraint, the tyranny of rhyme and rhythm. How much trouble have the poets and orators of every nation given themselves!—not excepting some of the prose writers of today, in whose ear dwells an inexorable conscientiousness—”for the sake of a folly,” as utilitarian bunglers say, and thereby deem themselves wise—”from submission to arbitrary laws,” as the anarchists say, and thereby fancy themselves “free,” even free-spirited. The singular fact remains, however, that everything of the nature of freedom, elegance, boldness, dance, and masterly certainty, which exists or has existed, whether it be in thought itself, or in administration, or in speaking and persuading, in art just as in conduct, has only developed by means of the tyranny of such arbitrary law, and in all seriousness, it is not at all improbable that precisely this is “nature” and “natural”—and not laisser-aller! Every artist knows how different from the state of letting himself go, is his “most natural” condition, the free arranging, locating, disposing, and constructing in the moments of “inspiration”—and how strictly and delicately he then obeys a thousand laws, which, by their very rigidness and precision, defy all formulation by means of ideas (even the most stable idea has, in comparison therewith, something floating, manifold, and ambiguous in it). The essential thing “in heaven and in earth” is, apparently (to repeat it once more), that there should be long OBEDIENCE in the same direction, there thereby results, and has always resulted in the long run, something which has made life worth living; for instance, virtue, art, music, dancing, reason, spirituality—anything whatever that is transfiguring, refined, foolish, or divine. The long bondage of the spirit, the distrustful constraint in the communicability of ideas, the discipline which the thinker imposed on himself to think in accordance with the rules of a church or a court, or conformable to Aristotelian premises, the persistent spiritual will to interpret everything that happened according to a Christian scheme, and in every occurrence to rediscover and justify the Christian God:—all this violence, arbitrariness, severity, dreadfulness, and unreasonableness, has proved itself the disciplinary means whereby the European spirit has attained its strength, its remorseless curiosity and subtle mobility; granted also that much irrecoverable strength and spirit had to be stifled, suffocated, and spoilt in the process (for here, as everywhere, “nature” shows herself as she is, in all her extravagant and INDIFFERENT magnificence, which is shocking, but nevertheless noble). That for centuries European thinkers only thought in order to prove something—nowadays, on the contrary, we are suspicious of every thinker who “wishes to prove something”—that it was always settled beforehand what WAS TO BE the result of their strictest thinking, as it was perhaps in the Asiatic astrology of former times, or as it is still at the present day in the innocent, Christian-moral explanation of immediate personal events “for the glory of God,” or “for the good of the soul”:—this tyranny, this arbitrariness, this severe and magnificent stupidity, has EDUCATED the spirit; slavery, both in the coarser and the finer sense, is apparently an indispensable means even of spiritual education and discipline. One may look at every system of morals in this light: it is “nature” therein which teaches to hate the laisser-aller, the too great freedom, and implants the need for limited horizons, for immediate duties—it teaches the NARROWING OF PERSPECTIVES, and thus, in a certain sense, that stupidity is a condition of life and development. “Thou must obey some one, and for a long time; OTHERWISE thou wilt come to grief, and lose all respect for thyself”—this seems to me to be the moral imperative of nature, which is certainly neither “categorical,” as old Kant wished (consequently the “otherwise”), nor does it address itself to the individual (what does nature care for the individual!), but to nations, races, ages, and ranks; above all, however, to the animal “man” generally, to MANKIND.

189. Industrious races find it a great hardship to be idle: it was a master stroke of ENGLISH instinct to hallow and begloom Sunday to such an extent that the Englishman unconsciously hankers for his week—and work-day again:—as a kind of cleverly devised, cleverly intercalated FAST, such as is also frequently found in the ancient world (although, as is appropriate in southern nations, not precisely with respect to work). Many kinds of fasts are necessary; and wherever powerful influences and habits prevail, legislators have to see that intercalary days are appointed, on which such impulses are fettered, and learn to hunger anew. Viewed from a higher standpoint, whole generations and epochs, when they show themselves infected with any moral fanaticism, seem like those intercalated periods of restraint and fasting, during which an impulse learns to humble and submit itself—at the same time also to PURIFY and SHARPEN itself; certain philosophical sects likewise admit of a similar interpretation (for instance, the Stoa, in the midst of Hellenic culture, with the atmosphere rank and overcharged with Aphrodisiacal odours).—Here also is a hint for the explanation of the paradox, why it was precisely in the most Christian period of European history, and in general only under the pressure of Christian sentiments, that the sexual impulse sublimated into love (amour-passion).

190. There is something in the morality of Plato which does not really belong to Plato, but which only appears in his philosophy, one might say, in spite of him: namely, Socratism, for which he himself was too noble. “No one desires to injure himself, hence all evil is done unwittingly. The evil man inflicts injury on himself; he would not do so, however, if he knew that evil is evil. The evil man, therefore, is only evil through error; if one free him from error one will necessarily make him—good.”—This mode of reasoning savours of the POPULACE, who perceive only the unpleasant consequences of evil-doing, and practically judge that “it is STUPID to do wrong”; while they accept “good” as identical with “useful and pleasant,” without further thought. As regards every system of utilitarianism, one may at once assume that it has the same origin, and follow the scent: one will seldom err.—Plato did all he could to interpret something refined and noble into the tenets of his teacher, and above all to interpret himself into them—he, the most daring of all interpreters, who lifted the entire Socrates out of the street, as a popular theme and song, to exhibit him in endless and impossible modifications—namely, in all his own disguises and multiplicities. In jest, and in Homeric language as well, what is the Platonic Socrates, if not—[Greek words inserted here.]

191. The old theological problem of “Faith” and “Knowledge,” or more plainly, of instinct and reason—the question whether, in respect to the valuation of things, instinct deserves more authority than rationality, which wants to appreciate and act according to motives, according to a “Why,” that is to say, in conformity to purpose and utility—it is always the old moral problem that first appeared in the person of Socrates, and had divided men’s minds long before Christianity. Socrates himself, following, of course, the taste of his talent—that of a surpassing dialectician—took first the side of reason; and, in fact, what did he do all his life but laugh at the awkward incapacity of the noble Athenians, who were men of instinct, like all noble men, and could never give satisfactory answers concerning the motives of their actions? In the end, however, though silently and secretly, he laughed also at himself: with his finer conscience and introspection, he found in himself the same difficulty and incapacity. “But why”—he said to himself—”should one on that account separate oneself from the instincts! One must set them right, and the reason ALSO—one must follow the instincts, but at the same time persuade the reason to support them with good arguments.” This was the real FALSENESS of that great and mysterious ironist; he brought his conscience up to the point that he was satisfied with a kind of self-outwitting: in fact, he perceived the irrationality in the moral judgment.—Plato, more innocent in such matters, and without the craftiness of the plebeian, wished to prove to himself, at the expenditure of all his strength—the greatest strength a philosopher had ever expended—that reason and instinct lead spontaneously to one goal, to the good, to “God”; and since Plato, all theologians and philosophers have followed the same path—which means that in matters of morality, instinct (or as Christians call it, “Faith,” or as I call it, “the herd”) has hitherto triumphed. Unless one should make an exception in the case of Descartes, the father of rationalism (and consequently the grandfather of the Revolution), who recognized only the authority of reason: but reason is only a tool, and Descartes was superficial.

192. Whoever has followed the history of a single science, finds in its development a clue to the understanding of the oldest and commonest processes of all “knowledge and cognizance”: there, as here, the premature hypotheses, the fictions, the good stupid will to “belief,” and the lack of distrust and patience are first developed—our senses learn late, and never learn completely, to be subtle, reliable, and cautious organs of knowledge. Our eyes find it easier on a given occasion to produce a picture already often produced, than to seize upon the divergence and novelty of an impression: the latter requires more force, more “morality.” It is difficult and painful for the ear to listen to anything new; we hear strange music badly. When we hear another language spoken, we involuntarily attempt to form the sounds into words with which we are more familiar and conversant—it was thus, for example, that the Germans modified the spoken word ARCUBALISTA into ARMBRUST (cross-bow). Our senses are also hostile and averse to the new; and generally, even in the “simplest” processes of sensation, the emotions DOMINATE—such as fear, love, hatred, and the passive emotion of indolence.—As little as a reader nowadays reads all the single words (not to speak of syllables) of a page—he rather takes about five out of every twenty words at random, and “guesses” the probably appropriate sense to them—just as little do we see a tree correctly and completely in respect to its leaves, branches, colour, and shape; we find it so much easier to fancy the chance of a tree. Even in the midst of the most remarkable experiences, we still do just the same; we fabricate the greater part of the experience, and can hardly be made to contemplate any event, EXCEPT as “inventors” thereof. All this goes to prove that from our fundamental nature and from remote ages we have been—ACCUSTOMED TO LYING. Or, to express it more politely and hypocritically, in short, more pleasantly—one is much more of an artist than one is aware of.—In an animated conversation, I often see the face of the person with whom I am speaking so clearly and sharply defined before me, according to the thought he expresses, or which I believe to be evoked in his mind, that the degree of distinctness far exceeds the STRENGTH of my visual faculty—the delicacy of the play of the muscles and of the expression of the eyes MUST therefore be imagined by me. Probably the person put on quite a different expression, or none at all.

193. Quidquid luce fuit, tenebris agit: but also contrariwise. What we experience in dreams, provided we experience it often, pertains at last just as much to the general belongings of our soul as anything “actually” experienced; by virtue thereof we are richer or poorer, we have a requirement more or less, and finally, in broad daylight, and even in the brightest moments of our waking life, we are ruled to some extent by the nature of our dreams. Supposing that someone has often flown in his dreams, and that at last, as soon as he dreams, he is conscious of the power and art of flying as his privilege and his peculiarly enviable happiness; such a person, who believes that on the slightest impulse, he can actualize all sorts of curves and angles, who knows the sensation of a certain divine levity, an “upwards” without effort or constraint, a “downwards” without descending or lowering—without TROUBLE!—how could the man with such dream-experiences and dream-habits fail to find “happiness” differently coloured and defined, even in his waking hours! How could he fail—to long DIFFERENTLY for happiness? “Flight,” such as is described by poets, must, when compared with his own “flying,” be far too earthly, muscular, violent, far too “troublesome” for him.

194. The difference among men does not manifest itself only in the difference of their lists of desirable things—in their regarding different good things as worth striving for, and being disagreed as to the greater or less value, the order of rank, of the commonly recognized desirable things:—it manifests itself much more in what they regard as actually HAVING and POSSESSING a desirable thing. As regards a woman, for instance, the control over her body and her sexual gratification serves as an amply sufficient sign of ownership and possession to the more modest man; another with a more suspicious and ambitious thirst for possession, sees the “questionableness,” the mere apparentness of such ownership, and wishes to have finer tests in order to know especially whether the woman not only gives herself to him, but also gives up for his sake what she has or would like to have—only THEN does he look upon her as “possessed.” A third, however, has not even here got to the limit of his distrust and his desire for possession: he asks himself whether the woman, when she gives up everything for him, does not perhaps do so for a phantom of him; he wishes first to be thoroughly, indeed, profoundly well known; in order to be loved at all he ventures to let himself be found out. Only then does he feel the beloved one fully in his possession, when she no longer deceives herself about him, when she loves him just as much for the sake of his devilry and concealed insatiability, as for his goodness, patience, and spirituality. One man would like to possess a nation, and he finds all the higher arts of Cagliostro and Catalina suitable for his purpose. Another, with a more refined thirst for possession, says to himself: “One may not deceive where one desires to possess”—he is irritated and impatient at the idea that a mask of him should rule in the hearts of the people: “I must, therefore, MAKE myself known, and first of all learn to know myself!” Among helpful and charitable people, one almost always finds the awkward craftiness which first gets up suitably him who has to be helped, as though, for instance, he should “merit” help, seek just THEIR help, and would show himself deeply grateful, attached, and subservient to them for all help. With these conceits, they take control of the needy as a property, just as in general they are charitable and helpful out of a desire for property. One finds them jealous when they are crossed or forestalled in their charity. Parents involuntarily make something like themselves out of their children—they call that “education”; no mother doubts at the bottom of her heart that the child she has borne is thereby her property, no father hesitates about his right to HIS OWN ideas and notions of worth. Indeed, in former times fathers deemed it right to use their discretion concerning the life or death of the newly born (as among the ancient Germans). And like the father, so also do the teacher, the class, the priest, and the prince still see in every new individual an unobjectionable opportunity for a new possession. The consequence is…

195. The Jews—a people “born for slavery,” as Tacitus and the whole ancient world say of them; “the chosen people among the nations,” as they themselves say and believe—the Jews performed the miracle of the inversion of valuations, by means of which life on earth obtained a new and dangerous charm for a couple of millenniums. Their prophets fused into one the expressions “rich,” “godless,” “wicked,” “violent,” “sensual,” and for the first time coined the word “world” as a term of reproach. In this inversion of valuations (in which is also included the use of the word “poor” as synonymous with “saint” and “friend”) the significance of the Jewish people is to be found; it is with THEM that the SLAVE-INSURRECTION IN MORALS commences.

196. It is to be INFERRED that there are countless dark bodies near the sun—such as we shall never see. Among ourselves, this is an allegory; and the psychologist of morals reads the whole star-writing merely as an allegorical and symbolic language in which much may be unexpressed.

197. The beast of prey and the man of prey (for instance, Caesar Borgia) are fundamentally misunderstood, “nature” is misunderstood, so long as one seeks a “morbidness” in the constitution of these healthiest of all tropical monsters and growths, or even an innate “hell” in them—as almost all moralists have done hitherto. Does it not seem that there is a hatred of the virgin forest and of the tropics among moralists? And that the “tropical man” must be discredited at all costs, whether as disease and deterioration of mankind, or as his own hell and self-torture? And why? In favour of the “temperate zones”? In favour of the temperate men? The “moral”? The mediocre?—This for the chapter: “Morals as Timidity.”

198. All the systems of morals which address themselves with a view to their “happiness,” as it is called—what else are they but suggestions for behaviour adapted to the degree of DANGER from themselves in which the individuals live; recipes for their passions, their good and bad propensities, insofar as such have the Will to Power and would like to play the master; small and great expediencies and elaborations, permeated with the musty odour of old family medicines and old-wife wisdom; all of them grotesque and absurd in their form—because they address themselves to “all,” because they generalize where generalization is not authorized; all of them speaking unconditionally, and taking themselves unconditionally; all of them flavoured not merely with one grain of salt, but rather endurable only, and sometimes even seductive, when they are over-spiced and begin to smell dangerously, especially of “the other world.” That is all of little value when estimated intellectually, and is far from being “science,” much less “wisdom”; but, repeated once more, and three times repeated, it is expediency, expediency, expediency, mixed with stupidity, stupidity, stupidity—whether it be the indifference and statuesque coldness towards the heated folly of the emotions, which the Stoics advised and fostered; or the no-more-laughing and no-more-weeping of Spinoza, the destruction of the emotions by their analysis and vivisection, which he recommended so naively; or the lowering of the emotions to an innocent mean at which they may be satisfied, the Aristotelianism of morals; or even morality as the enjoyment of the emotions in a voluntary attenuation and spiritualization by the symbolism of art, perhaps as music, or as love of God, and of mankind for God’s sake—for in religion the passions are once more enfranchised, provided that…; or, finally, even the complaisant and wanton surrender to the emotions, as has been taught by Hafis and Goethe, the bold letting-go of the reins, the spiritual and corporeal licentia morum in the exceptional cases of wise old codgers and drunkards, with whom it “no longer has much danger.”—This also for the chapter: “Morals as Timidity.”

199. Inasmuch as in all ages, as long as mankind has existed, there have also been human herds (family alliances, communities, tribes, peoples, states, churches), and always a great number who obey in proportion to the small number who command—in view, therefore, of the fact that obedience has been most practiced and fostered among mankind hitherto, one may reasonably suppose that, generally speaking, the need thereof is now innate in every one, as a kind of FORMAL CONSCIENCE which gives the command “Thou shalt unconditionally do something, unconditionally refrain from something”, in short, “Thou shalt”. This need tries to satisfy itself and to fill its form with a content, according to its strength, impatience, and eagerness, it at once seizes as an omnivorous appetite with little selection, and accepts whatever is shouted into its ear by all sorts of commanders—parents, teachers, laws, class prejudices, or public opinion. The extraordinary limitation of human development, the hesitation, protractedness, frequent retrogression, and turning thereof, is attributable to the fact that the herd-instinct of obedience is transmitted best, and at the cost of the art of command. If one imagine this instinct increasing to its greatest extent, commanders and independent individuals will finally be lacking altogether, or they will suffer inwardly from a bad conscience, and will have to impose a deception on themselves in the first place in order to be able to command just as if they also were only obeying. This condition of things actually exists in Europe at present—I call it the moral hypocrisy of the commanding class. They know no other way of protecting themselves from their bad conscience than by playing the role of executors of older and higher orders (of predecessors, of the constitution, of justice, of the law, or of God himself), or they even justify themselves by maxims from the current opinions of the herd, as “first servants of their people,” or “instruments of the public weal”. On the other hand, the gregarious European man nowadays assumes an air as if he were the only kind of man that is allowable, he glorifies his qualities, such as public spirit, kindness, deference, industry, temperance, modesty, indulgence, sympathy, by virtue of which he is gentle, endurable, and useful to the herd, as the peculiarly human virtues. In cases, however, where it is believed that the leader and bell-wether cannot be dispensed with, attempt after attempt is made nowadays to replace commanders by the summing together of clever gregarious men all representative constitutions, for example, are of this origin. In spite of all, what a blessing, what a deliverance from a weight becoming unendurable, is the appearance of an absolute ruler for these gregarious Europeans—of this fact the effect of the appearance of Napoleon was the last great proof the history of the influence of Napoleon is almost the history of the higher happiness to which the entire century has attained in its worthiest individuals and periods.

200. The man of an age of dissolution which mixes the races with one another, who has the inheritance of a diversified descent in his body—that is to say, contrary, and often not only contrary, instincts and standards of value, which struggle with one another and are seldom at peace—such a man of late culture and broken lights, will, on an average, be a weak man. His fundamental desire is that the war which is IN HIM should come to an end; happiness appears to him in the character of a soothing medicine and mode of thought (for instance, Epicurean or Christian); it is above all things the happiness of repose, of undisturbedness, of repletion, of final unity—it is the “Sabbath of Sabbaths,” to use the expression of the holy rhetorician, St. Augustine, who was himself such a man.—Should, however, the contrariety and conflict in such natures operate as an ADDITIONAL incentive and stimulus to life—and if, on the other hand, in addition to their powerful and irreconcilable instincts, they have also inherited and indoctrinated into them a proper mastery and subtlety for carrying on the conflict with themselves (that is to say, the faculty of self-control and self-deception), there then arise those marvelously incomprehensible and inexplicable beings, those enigmatical men, predestined for conquering and circumventing others, the finest examples of which are Alcibiades and Caesar (with whom I should like to associate the FIRST of Europeans according to my taste, the Hohenstaufen, Frederick the Second), and among artists, perhaps Leonardo da Vinci. They appear precisely in the same periods when that weaker type, with its longing for repose, comes to the front; the two types are complementary to each other, and spring from the same causes.

201. As long as the utility which determines moral estimates is only gregarious utility, as long as the preservation of the community is only kept in view, and the immoral is sought precisely and exclusively in what seems dangerous to the maintenance of the community, there can be no “morality of love to one’s neighbour.” Granted even that there is already a little constant exercise of consideration, sympathy, fairness, gentleness, and mutual assistance, granted that even in this condition of society all those instincts are already active which are latterly distinguished by honourable names as “virtues,” and eventually almost coincide with the conception “morality”: in that period they do not as yet belong to the domain of moral valuations—they are still ULTRA-MORAL. A sympathetic action, for instance, is neither called good nor bad, moral nor immoral, in the best period of the Romans; and should it be praised, a sort of resentful disdain is compatible with this praise, even at the best, directly the sympathetic action is compared with one which contributes to the welfare of the whole, to the RES PUBLICA. After all, “love to our neighbour” is always a secondary matter, partly conventional and arbitrarily manifested in relation to our FEAR OF OUR NEIGHBOUR. After the fabric of society seems on the whole established and secured against external dangers, it is this fear of our neighbour which again creates new perspectives of moral valuation. Certain strong and dangerous instincts, such as the love of enterprise, foolhardiness, revengefulness, astuteness, rapacity, and love of power, which up till then had not only to be honoured from the point of view of general utility—under other names, of course, than those here given—but had to be fostered and cultivated (because they were perpetually required in the common danger against the common enemies), are now felt in their dangerousness to be doubly strong—when the outlets for them are lacking—and are gradually branded as immoral and given over to calumny. The contrary instincts and inclinations now attain to moral honour, the gregarious instinct gradually draws its conclusions. How much or how little dangerousness to the community or to equality is contained in an opinion, a condition, an emotion, a disposition, or an endowment—that is now the moral perspective, here again fear is the mother of morals. It is by the loftiest and strongest instincts, when they break out passionately and carry the individual far above and beyond the average, and the low level of the gregarious conscience, that the self-reliance of the community is destroyed, its belief in itself, its backbone, as it were, breaks, consequently these very instincts will be most branded and defamed. The lofty independent spirituality, the will to stand alone, and even the cogent reason, are felt to be dangers, everything that elevates the individual above the herd, and is a source of fear to the neighbour, is henceforth called EVIL, the tolerant, unassuming, self-adapting, self-equalizing disposition, the MEDIOCRITY of desires, attains to moral distinction and honour. Finally, under very peaceful circumstances, there is always less opportunity and necessity for training the feelings to severity and rigour, and now every form of severity, even in justice, begins to disturb the conscience, a lofty and rigorous nobleness and self-responsibility almost offends, and awakens distrust, “the lamb,” and still more “the sheep,” wins respect. There is a point of diseased mellowness and effeminacy in the history of society, at which society itself takes the part of him who injures it, the part of the CRIMINAL, and does so, in fact, seriously and honestly. To punish, appears to it to be somehow unfair—it is certain that the idea of “punishment” and “the obligation to punish” are then painful and alarming to people. “Is it not sufficient if the criminal be rendered HARMLESS? Why should we still punish? Punishment itself is terrible!”—with these questions gregarious morality, the morality of fear, draws its ultimate conclusion. If one could at all do away with danger, the cause of fear, one would have done away with this morality at the same time, it would no longer be necessary, it WOULD NOT CONSIDER ITSELF any longer necessary!—Whoever examines the conscience of the present-day European, will always elicit the same imperative from its thousand moral folds and hidden recesses, the imperative of the timidity of the herd “we wish that some time or other there may be NOTHING MORE TO FEAR!” Some time or other—the will and the way THERETO is nowadays called “progress” all over Europe.

202. Let us at once say again what we have already said a hundred times, for people’s ears nowadays are unwilling to hear such truths—OUR truths. We know well enough how offensive it sounds when any one plainly, and without metaphor, counts man among the animals, but it will be accounted to us almost a CRIME, that it is precisely in respect to men of “modern ideas” that we have constantly applied the terms “herd,” “herd-instincts,” and such like expressions. What avail is it? We cannot do otherwise, for it is precisely here that our new insight is. We have found that in all the principal moral judgments, Europe has become unanimous, including likewise the countries where European influence prevails in Europe people evidently KNOW what Socrates thought he did not know, and what the famous serpent of old once promised to teach—they “know” today what is good and evil. It must then sound hard and be distasteful to the ear, when we always insist that that which here thinks it knows, that which here glorifies itself with praise and blame, and calls itself good, is the instinct of the herding human animal, the instinct which has come and is ever coming more and more to the front, to preponderance and supremacy over other instincts, according to the increasing physiological approximation and resemblance of which it is the symptom. MORALITY IN EUROPE AT PRESENT IS HERDING-ANIMAL MORALITY, and therefore, as we understand the matter, only one kind of human morality, beside which, before which, and after which many other moralities, and above all HIGHER moralities, are or should be possible. Against such a “possibility,” against such a “should be,” however, this morality defends itself with all its strength, it says obstinately and inexorably “I am morality itself and nothing else is morality!” Indeed, with the help of a religion which has humoured and flattered the sublimest desires of the herding-animal, things have reached such a point that we always find a more visible expression of this morality even in political and social arrangements: the DEMOCRATIC movement is the inheritance of the Christian movement. That its TEMPO, however, is much too slow and sleepy for the more impatient ones, for those who are sick and distracted by the herding-instinct, is indicated by the increasingly furious howling, and always less disguised teeth-gnashing of the anarchist dogs, who are now roving through the highways of European culture. Apparently in opposition to the peacefully industrious democrats and Revolution-ideologues, and still more so to the awkward philosophasters and fraternity-visionaries who call themselves Socialists and want a “free society,” those are really at one with them all in their thorough and instinctive hostility to every form of society other than that of the AUTONOMOUS herd (to the extent even of repudiating the notions “master” and “servant”—ni dieu ni maitre, says a socialist formula); at one in their tenacious opposition to every special claim, every special right and privilege (this means ultimately opposition to EVERY right, for when all are equal, no one needs “rights” any longer); at one in their distrust of punitive justice (as though it were a violation of the weak, unfair to the NECESSARY consequences of all former society); but equally at one in their religion of sympathy, in their compassion for all that feels, lives, and suffers (down to the very animals, up even to “God”—the extravagance of “sympathy for God” belongs to a democratic age); altogether at one in the cry and impatience of their sympathy, in their deadly hatred of suffering generally, in their almost feminine incapacity for witnessing it or ALLOWING it; at one in their involuntary beglooming and heart-softening, under the spell of which Europe seems to be threatened with a new Buddhism; at one in their belief in the morality of MUTUAL sympathy, as though it were morality in itself, the climax, the ATTAINED climax of mankind, the sole hope of the future, the consolation of the present, the great discharge from all the obligations of the past; altogether at one in their belief in the community as the DELIVERER, in the herd, and therefore in “themselves.”

203. We, who hold a different belief—we, who regard the democratic movement, not only as a degenerating form of political organization, but as equivalent to a degenerating, a waning type of man, as involving his mediocrising and depreciation: where have WE to fix our hopes? In NEW PHILOSOPHERS—there is no other alternative: in minds strong and original enough to initiate opposite estimates of value, to transvalue and invert “eternal valuations”; in forerunners, in men of the future, who in the present shall fix the constraints and fasten the knots which will compel millenniums to take NEW paths. To teach man the future of humanity as his WILL, as depending on human will, and to make preparation for vast hazardous enterprises and collective attempts in rearing and educating, in order thereby to put an end to the frightful rule of folly and chance which has hitherto gone by the name of “history” (the folly of the “greatest number” is only its last form)—for that purpose a new type of philosopher and commander will some time or other be needed, at the very idea of which everything that has existed in the way of occult, terrible, and benevolent beings might look pale and dwarfed. The image of such leaders hovers before OUR eyes:—is it lawful for me to say it aloud, ye free spirits? The conditions which one would partly have to create and partly utilize for their genesis; the presumptive methods and tests by virtue of which a soul should grow up to such an elevation and power as to feel a CONSTRAINT to these tasks; a transvaluation of values, under the new pressure and hammer of which a conscience should be steeled and a heart transformed into brass, so as to bear the weight of such responsibility; and on the other hand the necessity for such leaders, the dreadful danger that they might be lacking, or miscarry and degenerate:—these are OUR real anxieties and glooms, ye know it well, ye free spirits! these are the heavy distant thoughts and storms which sweep across the heaven of OUR life. There are few pains so grievous as to have seen, divined, or experienced how an exceptional man has missed his way and deteriorated; but he who has the rare eye for the universal danger of “man” himself DETERIORATING, he who like us has recognized the extraordinary fortuitousness which has hitherto played its game in respect to the future of mankind—a game in which neither the hand, nor even a “finger of God” has participated!—he who divines the fate that is hidden under the idiotic unwariness and blind confidence of “modern ideas,” and still more under the whole of Christo-European morality—suffers from an anguish with which no other is to be compared. He sees at a glance all that could still BE MADE OUT OF MAN through a favourable accumulation and augmentation of human powers and arrangements; he knows with all the knowledge of his conviction how unexhausted man still is for the greatest possibilities, and how often in the past the type man has stood in presence of mysterious decisions and new paths:—he knows still better from his painfulest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone to pieces, broken down, sunk, and become contemptible. The UNIVERSAL DEGENERACY OF MANKIND to the level of the “man of the future”—as idealized by the socialistic fools and shallow-pates—this degeneracy and dwarfing of man to an absolutely gregarious animal (or as they call it, to a man of “free society”), this brutalizing of man into a pigmy with equal rights and claims, is undoubtedly POSSIBLE! He who has thought out this possibility to its ultimate conclusion knows ANOTHER loathing unknown to the rest of mankind—and perhaps also a new MISSION!

Filed Under: Blog, Books, Epistemology, Ethics / Praxis, History, Philosophy Tagged With: 19th Century, Ethics, morals, Nietzsche, Philosophy, religion

October 21, 2012 by kevinstilley

Francis Bacon – select quotes

Nature to be commanded must be obeyed.
~ in Novum Organum

A bad man is worse when he pretends to be a saint.

A prudent question is one-half of wisdom.

All rising to a great place is by a winding stair.

Are not the pleasures of the affections greater than the pleasures of the senses, and are not the pleasures of the intellect greater than the pleasures of the affections.

But yet he was reputed one of the wise men, that made answer to the question when a man should marry? A young man not yet, an older man not at all.

Certainly, in taking revenge a man is but even with his enemy; but in passing it over, he is superior; for it is a prince’s part to pardon.

He that gives good advice builds with one hand; he that gives good counsel and example builds with both.

If money be not thy servant, it will be thy master. The covetous man cannot properly be said to possess wealth, as that it may be said to possess him.

It is true, that a little philosophy inclineth man’s mind to atheism; but depth in philosophy bringeth men’s mind about to religion.

Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period but content themselves with a mediocrity of success.

Silence is the virtue of fools.

Some books should be tasted, some devoured, but only a few should be chewed and digested thoroughly.

This is certain, that man that studieth revenge keeps his own wounds green, which otherwise would heal and do well.

To seek to extinguish Anger is but a bravery of the Stoics. We have better oracles: Be angry, but sin not. Let not the sun go down upon your anger.

We take cunning for a sinister or crooked wisdom.

__________

Related Content

  • Index to Great Quotes
  • Trivia Index

__________

Book Cover

Filed Under: Blog, History, Philosophy, Quotes Tagged With: Blog, Francis Bacon, Philosophy, Quotes, religion

October 21, 2012 by kevinstilley

John Donne – select quotes

Reason is our Soules left hand,
Faith is her right, …

No man is an Iland intire of itselfe; every man is a peece of the Continent, a part of the maine; if a clod bee washed away by the Sea, Europe is thelesse, as well as if a promontorie were, as well as if a mannor of thy friends or of thine owne were; any man’s death diminishes me, because I am involved in Mankinde; and therefore never send to know for whom the bell tolls; it tolls for thee.
~ in Devotions

Death be not proud, though some have called thee
Mighty and dreadful, for thou art not so,
For those whom thou think’st thou dost overthrow,
Die not, poor death, nor yet canst thou kill me.

___________

Batter my heart, three-personed God; for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o’erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurped town, to another due, Labor to admit you, but O, to no end;
Reason, your viceroy in me, me should defend,
But is captive, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betrothed unto your enemy.
Divorce me, untie or break that knot again;
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except your ravish me
~ Sonnet no. 14

Filed Under: Blog, Books, Quotes, Theology Tagged With: Blog, death, devotions, Faith, homily, John Donne, Philosophy, poetry, Quotes, reason, religion

October 21, 2012 by kevinstilley

Philip Graham Ryken – select quotes

Marilyn [Monroe] once was asked if she believed in God.  With a flirtatious grin she said, “I just believe in everything—a little bit.” This “Monroe doctrine” might be the defining doctrine of postmodern times.
~ in Is Jesus the Only Way?, page 15

Filed Under: Blog, Quotes, Theology Tagged With: Bible, Philip Ryken, religion, Theology

January 9, 2012 by kevinstilley

Faith and Reason – select quotes

.

Reason is a light that God has kindled in the soul.
~ Aristotle

No one indeed believes anything unless he has first thought that it it to be believed.
~ Augustine of Hippo

God is not what you imagine or what you think you understand. If you understand you have failed.
~ Augustine of Hippo

Doubts are the ants in the pants of faith; they keep faith alive and moving.
~ Frederick Buechner

A comprehended God is no God.
~ Dio Chrysostom

If reason be a gift of Heaven, and we can say as much of faith, Heaven has certainly made us two gifts not only incompatible, but in direct contradiction to each other. In order to solve the difficulty, we are compelled to say either that faith is a chimera or that reason is useless.
~ Denis Diderot, in A Philosophical Conversation

Reason is our Soules left hand, Faith is her right, …
~ John Donne

Invisible Pink Unicorns are beings of awesome mystical power. We know this because hey manage to be invisible and pink at the same time. Like all religions; the Faith of the Invisible Pink Unicorns is based upon both logic and faith. We have faith that they are pink; we logically know that they are invisible because we can’t see them.
~ Steve Eley

The majority of mankind is lazy-minded, incurious, absorbed in vanities, and tepid in emotion, and is therefore incapable of either much doubt or much faith.
~ T.S. Eliot, in his Introduction to Pascal’s Pensees

I do not feel obliged to believe that same God who endowed us with sense, reason, and intellect had intended for us to forgo their use.
~ Galileo Galilei

Proof is only applicable to very rarefied areas of philosophy and mathematics…. For the most part we are driven to acting on good evidence, without the luxury of proof. There is good evidence of the link between cause and effect. There is good evidence that the sun will rise tomorrow. There is good reason to believe my mother loves me and is not just fattening me up for the moment when she will pop arsenic into my tea. And there is good reason to believe in God. Very good reason. Not conclusive proof, but very good reason just the same…. I believe it is much harder to reject the existence of a supreme being than accept it.
~ Michael Green, in Faith for the Non-religious

Some things have to be believed to be seen.
~ Ralph Hodgson

A wise man, therefore, proportions his belief to the evidence.
~ David Hume, in An Enquiry Concerning Human Concerning Human Understanding

For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries.
~ Robert Jastrow, in God and the Astronomer

The more we know of God, the more unreservedly we will trust Him; the greater our progress in theology, the simpler and more childlike will be our faith.
~ J. Gresham Machen

Religion is fundamentally opposed to everything I hold in veneration—courage, clear thinking, honesty, fairness, and above all, love of the truth.
~ H. L. Menken

The faith that does not come from reason is to be doubted, and the reason that does not lead to faith is to be feared,
~ G. Campbell Morgan

Faith certainly tells us what the senses do not, but not the contrary of what they see; it is above, not against them.
~ Blaise Pascal

Faith is reason at rest in God.
~ Charles Haddon Spurgeon

God cannot be understood by logical reasoning but only by submission.
~ Leo Tolstoy, in Wise Thoughts for Every Day

It is impossible to reason without arriving at a Supreme Being. Religion is as necessary to reason, as reason is to religion.
~ George Washington

____________

Books on Faith & Reason

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Filed Under: Blog, Front Page, Quotes, Theology, Worldview Tagged With: Apologetics, Blog, Christianity, Epistemology, Faith, God, origins, Philosophy, Quotes, reason, religion, Science, Theology, theory

May 14, 2011 by kevinstilley

Thomas Jefferson – select quotes

Thomas Jefferson Quotes

Click on image

The Christian god can easily be pictured as virtually the same god as the many ancient gods of past civilizations. The Christian god is a three-headed monster; cruel, vengeful and capricious. If one wishes to know more of this raging, three-headed beast-like god, one only needs to look at the caliber of people who say they serve him. They are always of two classes: fools and hypocrites.
~ in a letter to his nephew Peter Carr

The spirit of resistance to government is so valuable on certain occasions that I wish it to be always kept alive. It will often be exercised when wrong, but better so than no to be exercised at all. I like a little rebellion now and then. It is like a storm in the atmosphere.
~ in a letter to Abigail Adams, 1787)

I hold it, that a little rebellion now and then is a good thing, and as necessary in the political world as storms in the physical.
~ in a letter to James Madison after Shay’s rebellion

The tree of liberty must be refreshed from time to time, with the blood of patriots and tyrants. It is their natural manure.
~ in a letter to Col. William S. Smith, 1787

No man can bring out of the Presidency the reputation which carries him into it.
~ in a letter to Rutledge, 1795

I have said and always will say, that the studious perusal of the Sacred Volume will make better citizens, better fathers, and better husbands.
~ Quoted by A.W. Pink in What Follows from Divine Inspiration

Books constitute capital. A library book lasts as long as a house, for hundreds of years. It is not, then, an article of mere consumption but fairly of capital, and often in the case of professional men, setting out in life, it is their only capital.

He who knows nothing is closer to the truth than he whose mind is filled with falsehoods and errors.

Sometimes it is said that man cannot be trusted with the government of himself. Can he then be trusted with the government of others.

To compel a man to furnish funds for the propagation of ideas he disbelieves and abhors is sinful and tyrannical.

Indeed, I tremble for my country when I reflect that God is just; that his justice cannot sleep forever. (in reference to slavery)

God who gave us life gave us liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God?

As our enemies have found we can reason like men, so now let us show them we can fight like men also.

I have sworn upon the alter of God, eternal hostility against every form of tyranny over the mind of man.

Resistance to tyrants is obedience to God.

The price of freedom is eternal vigilance.

No man can bring out of the Presidency the reputation which carries him into it. ( in a letter to Rutledge, 1795)

There is a natural aristocracy among men. The grounds of this are virtue and talents.

A democracy is nothing more than mob rule, where fifty-one percent of the people may take away the rights of the other forty-nine.

All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression.

Great innovations should not be forced on slender majorities.

Every government degenerates when trusted to the rulers of the people alone. The people themselves are its only safe depositories.

A wise and frugal government, which shall leave men free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor and bread it has earned – this is the sum of good government.

Sometimes it is said that man cannot be trusted with the government of himself. Can he, then be trusted with the government of others? Or have we found angels in the form of kings to govern him? Let history answer this question.

That government is best which governs the least, because its people discipline themselves.

The natural progress of things is for liberty to yield and government to gain ground.

I predict future happiness for Americans if they can prevent the government from wasting the labors of the people under the pretense of taking care of them.

I do not take a single newspaper, nor read one a month, and I feel myself infinitely the happier for it.

Advertisements contain the only truths to be relied on in a newspaper.

I never considered a difference of opinion in politics, in religion, in philosophy, as cause for withdrawing from a friend.

An injured friend is the bitterest of foes.

Be polite to all, but intimate with few.

Do not bite at the bait of pleasure, till you know there is no hook beneath it.

The moment a person forms a theory, his imagination sees in every object only the traits which favor that theory.

Do you want to know who you are? Don’t ask. Act! Action will delineate and define you.

I find that the harder I work, the more luck I seem to have.

Whenever you do a thing, act as if all the world were watching.

I find that he is happiest of whom the world says least, good or bad.

Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances.

I have seen enough of one war never to wish to see another.

It is our duty still to endeavor to avoid war; but if it shall actually take place, no matter by whom brought on, we must defend ourselves. If our house be on fire, without inquiring whether it was fired from within or without, we must try to extinguish it.

War is an instrument entirely inefficient toward redressing wrong; and multiplies, instead of indemnifying losses.

There is not a sprig of grass that shoots uninteresting to me.

A democracy is nothing more than mob rule, where fifty-one percent of the people may take away the rights of the other forty-nine.

No man has a natural right to commit aggression on the equal rights of another, and this is all from which the laws ought to restrain him.

A wise and frugal government, which shall leave men free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor and bread it has earned — this is the sum of good government.

I have no fear that the result of our experiment will be that men may be trusted to govern themselves without a master.

I never submitted the whole system of my opinions to the creed of any party of men whatever, in religion, in philosophy, in politics or in anything else, where I was capable of thinking for myself. Such an addiction is the last degradation of a free and moral agent. If I could not go to Heaven but with a party, I would not go there at all.

Determine never to be idle. It is wonderful how much may be done if we are always doing.

Delay is preferable to error.

Nothing can stop the man with the right mental attitude from achieving his goal; nothing on earth can help the man with the wrong mental attitude.

__________

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Filed Under: Blog, Front Page, History, Politics, Quotes Tagged With: American History, Autobiography, Blog, Christianity, Founding fathers, Freedom, letters, memoirs, Quotes, religion, revolution, sayings, Thomas Jefferson, wisdom

February 25, 2011 by kevinstilley

Aldous Huxley – select quotes

.

That we do not learn very much from the lessons of history is the most important of all the lessons of history.
~ in Collected Essays

Under favorable conditions, practically everybody can be converted to practically anything.
~ in Brave New World Revisited

Chastity–the most unnatural of the sexual perversions.
~ in Eyeless in Gaza

Death … It’s the only thing we haven’t succeeded in completely vulgarizing.
~ in Eyeless in Gaza

After silence, that which comes nearest to expressing the inexpressible is music.
~ in Music at Night

Facts do not cease to exist because they are ignored.
~ in Proper Studies

Experience is not what happens to a man; it is what a man does with what happens to him.
~ in Texts and Pretexts

Happiness is not achieved by the conscious pursuit of happiness; it is generally the by-product of other activities.
~ in Vedanta for the Western World

An intellectual is a person who has discovered something more interesting than sex.

At least two-thirds of our miseries spring from human stupidity, human malice and those great motivators and justifiers of malice and stupidity: idealism, dogmatism and proselytizing zeal on behalf of religious or political ideas.

Experience teaches only the teachable.

Maybe this world is another planet’s hell.

Most human beings have an almost infinite capacity for taking things for granted.

There’s only one corner of the universe you can be certain of improving, and that’s your own self.

A bad book is as much of a labour to write as a good one; it comes as sincerely from the author’s soul.

A belief in hell and the knowledge that every ambition is doomed to frustration at the hands of a skeleton have never prevented the majority of human beings from behaving as though death were no more than an unfounded rumor.

A child-like man is not a man whose development has been arrested; on the contrary, he is a man who has given himself a chance of continuing to develop long after most adults have muffled themselves in the cocoon of middle-aged habit and convention.

A democracy which makes or even effectively prepares for modern, scientific war must necessarily cease to be democratic. No country can be really well prepared for modern war unless it is governed by a tyrant, at the head of a highly trained and perfectly obedient bureaucracy.

A fanatic is a man who consciously over compensates a secret doubt.

A man may be a pessimistic determinist before lunch and an optimistic believer in the will’s freedom after it.

All gods are homemade, and it is we who pull their strings, and so, give them the power to pull ours.

Amour is the one human activity of any importance in which laughter and pleasure preponderate, if ever so slightly, over misery and pain.

An unexciting truth may be eclipsed by a thrilling lie.

Beauty is worse than wine, it intoxicates both the holder and beholder.

Children are remarkable for their intelligence and ardor, for their curiosity, their intolerance of shams, the clarity and ruthlessness of their vision.

Consistency is contrary to nature, contrary to life. The only completely consistent people are the dead.

De Sade is the one completely consistent and thoroughgoing revolutionary of history.

Cynical realism is the intelligent man’s best excuse for doing nothing in an intolerable situation.

Dream in a pragmatic way.

Europe is so well gardened that it resembles a work of art, a scientific theory, a neat metaphysical system. Man has re-created Europe in his own image.

Every man who knows how to read has it in his power to magnify himself, to multiply the ways in which he exists, to make his life full, significant and interesting.

Every man’s memory is his private literature.

Everyone who wants to do good to the human race always ends in universal bullying.

Feasts must be solemn and rare, or else they cease to be feasts.

From their experience or from the recorded experience of others (history), men learn only what their passions and their metaphysical prejudices allow them to learn.

God isn’t compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization has chosen machinery and medicine and happiness.

Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects… totalitarian propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.

Habit converts luxurious enjoyments into dull and daily necessities.

Happiness is a hard master, particularly other people’s happiness.

Hell isn’t merely paved with good intentions; it’s walled and roofed with them. Yes, and furnished too.

I can sympathize with people’s pains, but not with their pleasures. There is something curiously boring about somebody else’s happiness.

I’m afraid of losing my obscurity. Genuineness only thrives in the dark. Like celery.

Idealism is the noble toga that political gentlemen drape over their will to power.

If human beings were shown what they’re really like, they’d either kill one another as vermin, or hang themselves.

It is a bit embarrassing to have been concerned with the human problem all one’s life and find at the end that one has no more to offer by way of advice than ‘try to be a little kinder.’

It takes two to make a murder. There are born victims, born to have their throats cut, as the cut-throats are born to be hanged.

It was one of those evenings when men feel that truth, goodness and beauty are one. In the morning, when they commit their discovery to paper, when others read it written there, it looks wholly ridiculous.

It’s with bad sentiments that one makes good novels.

Like every man of sense and good feeling, I abominate work.

Like every other good thing in this world, leisure and culture have to be paid for. Fortunately, however, it is not the leisured and the cultured who have to pay.

Man approaches the unattainable truth through a succession of errors.

Man is an intelligence, not served by, but in servitude to his organs.

Most ignorance is vincible ignorance. We don’t know because we don’t want to know.

Most of one’s life is one prolonged effort to prevent oneself thinking.

My fate cannot be mastered; it can only be collaborated with and thereby, to some extent, directed. Nor am I the captain of my soul; I am only its noisiest passenger.

My father considered a walk among the mountains as the equivalent of churchgoing.

Official dignity tends to increase in inverse ratio to the importance of the country in which the office is held.

One of the great attractions of patriotism – it fulfills our worst wishes. In the person of our nation we are able, vicariously, to bully and cheat. Bully and cheat, what’s more, with a feeling that we are profoundly virtuous.

Orthodoxy is the diehard of the world of thought. It learns not, neither can it forget.

People intoxicate themselves with work so they won’t see how they really are.

Perhaps it’s good for one to suffer. Can an artist do anything if he’s happy? Would he ever want to do anything? What is art, after all, but a protest against the horrible inclemency of life?

Proverbs are always platitudes until you have personally experienced the truth of them.

Science has explained nothing; the more we know the more fantastic the world becomes and the profounder the surrounding darkness.

Several excuses are always less convincing than one.

So long as men worship the Caesars and Napoleons, Caesars and Napoleons will duly arise and make them miserable.

Sons have always a rebellious wish to be disillusioned by that which charmed their fathers.

Specialized meaninglessness has come to be regarded, in certain circles, as a kind of hallmark of true science.

Speed, it seems to me, provides the one genuinely modern pleasure.

Technological progress has merely provided us with more efficient means for going backwards.

That all men are equal is a proposition which, at ordinary times, no sane individual has ever given his assent.

That we are not much sicker and much madder than we are is due exclusively to that most blessed and blessing of all natural graces, sleep.

The author of the Iliad is either Homer or, if not Homer, somebody else of the same name.

The charm of history and its enigmatic lesson consist in the fact that, from age to age, nothing changes and yet everything is completely different.

The finest works of art are precious, among other reasons, because they make it possible for us to know, if only imperfectly and for a little while, what it actually feels like to think subtly and feel nobly.

The impulse to cruelty is, in many people, almost as violent as the impulse to sexual love – almost as violent and much more mischievous.

The more powerful and original a mind, the more it will incline towards the religion of solitude.

The most distressing thing that can happen to a prophet is to be proved wrong. The next most distressing thing is to be proved right.

The most shocking fact about war is that its victims and its instruments are individual human beings, and that these individual beings are condemned by the monstrous conventions of politics to murder or be murdered in quarrels not their own.

The most valuable of all education is the ability to make yourself do the thing you have to do, when it has to be done, whether you like it or not.

The propagandist’s purpose is to make one set of people forget that certain other sets of people are human.

The proper study of mankind is books.

The quality of moral behaviour varies in inverse ratio to the number of human beings involved.

The secret of genius is to carry the spirit of the child into old age, which mean never losing your enthusiasm.

The vast majority of human beings dislike and even actually dread all notions with which they are not familiar… Hence it comes about that at their first appearance innovators have generally been persecuted, and always derided as fools and madmen.

The worst enemy of life, freedom and the common decencies is total anarchy; their second worst enemy is total efficiency.

There are things known and there are things unknown, and in between are the doors of perception.

There is no substitute for talent. Industry and all its virtues are of no avail.

There isn’t any formula or method. You learn to love by loving – by paying attention and doing what one thereby discovers has to be done.

There’s only one effectively redemptive sacrifice, the sacrifice of self-will to make room for the knowledge of God.

Those who believe that they are exclusively in the right are generally those who achieve something.

Thought must be divided against itself before it can come to any knowledge of itself.

To his dog, every man is Napoleon; hence the constant popularity of dogs.

To travel is to discover that everyone is wrong about other countries.

Uncontrolled, the hunger and thirst after God may become an obstacle, cutting off the soul from what it desires. If a man would travel far along the mystic road, he must learn to desire God intensely but in stillness, passively and yet with all his heart and mind and strength.

We are all geniuses up to the age of ten.

We participate in a tragedy; at a comedy we only look.

What is absurd and monstrous about war is that men who have no personal quarrel should be trained to murder one another in cold blood.

What we feel and think and are is to a great extent determined by the state of our ductless glands and viscera.

What with making their way and enjoying what they have won, heroes have no time to think. But the sons of heroes – ah, they have all the necessary leisure.

Words, words, words! They shut one off from the universe. Three quarters of the time one’s never in contact with things, only with the beastly words that stand for them.

Writers write to influence their readers, their preachers, their auditors, but always, at bottom, to be more themselves.

Ye shall know the truth, and the truth shall make you mad.

You should hurry up and acquire the cigar habit. It’s one of the major happinesses. And so much more lasting than love, so much less costly in emotional wear and tear.

Abused as we abuse it at present, dramatic art is in no sense cathartic; it is merely a form of emotional masturbation. It is the rarest thing to find a player who has not had his character affected for the worse by the practice of his profession. Nobody can make a habit of self-exhibition, nobody can exploit his personality for the sake of exercising a kind of hypnotic power over others, and remain untouched by the process.

Beauty for some provides escape, who gain a happiness in eying the gorgeous buttocks of the ape or Autumn sunsets exquisitely dying.

The brotherhood of men does not imply their equality. Families have their fools and their men of genius, their black sheep and their saints, their worldly successes and their worldly failures. A man should treat his brothers lovingly and with justice, according to the deserts of each. But the deserts of every brother are not the same.

Ignore death up to the last moment; then, when it can’t be ignored any longer, have yourself squirted full of morphia and shuffle off in a coma. Thoroughly sensible, humane and scientific, eh?

Single-mindedness is all very well in cows or baboons; in an animal claiming to belong to the same species as Shakespeare it is simply disgraceful.

__________

Bibliography

The Burning Wheel (1916)
Jonah (1917)
The Defeat of Youth (1918)
Leda (1920)
Limbo (1920)
Crome Yellow (1921)
Mortal Coils (1922)
Antic Hay (1923)
On the Margin (1923)
Little Mexican / Young Archimedes (1924)
Those Barren Leaves (1925)
Along The Road (1925)
Essays New and Old (1926)
Two or Three Graces (1926)
Proper Studies (1927)
Jesting Pilate (1926)
Point Counter Point (1928)
Do What You Will (1929)
Arabia Infelix (1929)
Brief Candles (1930)
Vulgarity in Literature (1930)
The Cicadas (1931)
Music at Night (1931)
Brave New World (1932)
Texts and Pretexts (1932)
Beyond the Mexique Bay (1934)
Eyeless in Gaza
(1936)
The Olive Tree (1936)
Ends and Means (1937)
Jacob’s Hands; A Fable
After Many a Summer Dies the Swan (1939)
Words and their Meanings (1940)
Grey Eminence (1941)
The Art of Seeing (1942)
Time Must Have a Stop (1944)
The Perennial Philosophy (1945)
Science, Liberty and Peace (1946)
Ape and Essence (1948)
Themes and Variations (1950)
Tomorrow and Tomorrow and Tomorrow (1952)
The Devils of Loudun (1953)
The Doors of Perception (1954)
The Genius and the Goddess (1955)
Heaven and Hell (1956)
Adonis and the Alphabet (1956)
Collected Short Stories (1957)
Collected Essays
(1958)
Brave New World Revisited (1958)
Island (1962)
Literature and Science (1963)
The Crows of Pearblossom (1967)
The Travails and Tribulations of Geoffrey Peacock (1967)
Moksha: Writings on Psychedelics and the Visionary Experience (1977)
The Human Situation: Lectures at Santa Barbara, 1959 (1977)
First Philosopher’s Song
Mortal Coils – A Play
The World of Light
The Discovery, Adapted from Francis Sheridan
Selected Letters (2007)

____________

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Filed Under: Blog, Philosophy, Quotes, Worldview Tagged With: Aldous Huxley, belief, Blog, convention, cynicism, huxley, quips, Quotes, religion, skeptic, wisdom

February 8, 2011 by kevinstilley

Looking for a good book?

Looking for a good book? Below are the “Additional Reading” suggestions in the discussion guide which accompanies “The Reason For God: Conversations on Faith and Life” small group curriculum by Timothy Keller (which is currently my favorite small group curriculum to recommend). I am familiar with most of the books on this list, and can give a hearty second recommendation to them. And, I am very anxious to get my hands on the ones on the list with which I am not familiar, based on my great appreciation for those with which I am familiar.

Discussion #1 – “Isn’t the Bible a Myth? Hasn’t Science Disproved Christianity?”

  • Creation or Evolution: Do We Have to Choose?, by Denis Alexander
  • Jesus and the Eyewitnesses, by Richard Bauckham
  • The Historical Reliability of the Gospels, by Craig Blomberg
  • The New Testament Documents: Are They Reliable?, by F.F. Bruce
  • Science and Faith: Friends or Foes?, by C. John Collins
  • Nothing But the Truth, by Brian Edwards
  • Darwin on Trial, by Phillip e. Johnson
  • Redeeming Science, by Vern Poythress

Discussion #2 – “How can you say there is only one way to God? What about other religions?”

  • The Dissent of the Governed, by Stephen L. Carter
  • Answering Islam, by Norman Geisler and Abdul Saleeb
  • The Abolition of Man, by C. S. Lewis
  • Death of a Guru, by Rabindranath R. Maharaj
  • Can Evangelicals Learn from World Religions?, by Gerald R. McDermott
  • The Gospel in a Pluralist Society, by Lesslie Newbigin
  • The Supremacy of Christ in a Post-Modern World, by John Piper
  • The Universe next Door, by James Sire
  • Christianity at the Religious Roundtable, by Timothy Tennent

Discussion #3 – “What gives you the right to tell me how to live my life? Why are there so many rules?

  • Angry Conversations With God, by Susan E. Isaacs
  • Mere Christianity, by C. S. Lewis
  • Hope Has Its Reasons, by Rebecca Pippert
  • Mere Morality, by Lewis B. Smedes
  • Real Sex, by Lauren Winner

Discussion #4 – “Why does God allow suffering? Why is there so much evil in the world?”

  • Where is God When Things Go Wrong, by John Blanchard
  • How Long, O Lord? By D.A. Carson
  • Making Sense Out of Suffering, by Peter Kreeft
  • The Problem of Pain, by C.S. Lewis
  • A Step Further, by Joni Eareckson Tada
  • Lament for a Son, by Nicholas Wolterstorff

Discussion #5 – “Why is the church responsible for so much injustice? Why are Christians such hypocrites?”

  • The Transforming Vision, by Brian Walsh and J.R. Middleton
  • Let Justice Roll Down, by John Perkins
  • Church History in Plain Language, by Bruce L. Shelley
  • Creation Regained, by Albert Wolters
  • Until Justice and Peace Embrace, by Nicholas Wolterstorff

Discussion #6 – “How can God be full of love and wrath at the same time? How can God send good people to Hell?”

  • The Difficult Doctrine of the Love of God, by D.A. Carson
  • Original Sin: A Cultural History, by Alan Jacobs
  • The Great Divorce, by C.S. Lewis
  • Exclusion and Embrace, by Miroslav Volf
  • The God I Don’t Understand, by Christopher Wright

Are you familiar with any of these books? Share your thoughts on them in the comments below.

__________

Book Cover

Filed Under: Apologetics, Blog, Books, Evangelism, Philosophy Tagged With: Hypocrisy, Pluralism, religion, Science, suffering, World Religions

May 14, 2010 by kevinstilley

What Do You Think?

Why do some people become uncomfortable discussing spiritual matters?

(Share your answers in the comments below.)

Filed Under: Blog Tagged With: belief, Blog, certainty, Epistemology, Faith, religion, spirituality, warrant, What Do You Think?

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