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Thomas Aquinas states parenthetically, as something entirely obvious, that men are more rational than women. For my part, I see no evidence of this.
I suppose the advocates of unreason think that there is a better chance of profitably deceiving the populace if they keep it in a state of effervescence.
The main things which seem to me important on their own account, and not merely as means to other things, are knowledge, art, instinctive happiness, and relations of friendship or affection.
No man is liberated from fear who dare not see his place in the world as it is; no man can achieve the greatness of which he is capable until he has allowed himself to see his own littleness.
Formality Thus the absence of all mention of particular things or properties in logic or pure mathematics is a necessary result of the fact that this study is, as we say, "purely formal".
Work is of two kinds: first, altering the position of matter at or near the earth's surface relative to other matter; second, telling other people to do so.
The wise man thinks about his troubles only when there is some purpose in doing so; at other times he thinks about other things, or, if it is night, about nothing at all.
Analytic It is clear that the definition of "logic" or "mathematics" must be sought by trying to give a new definition of the old notion of "analytic" propositions.
The fundamental defect of Christian ethics consists in the fact that it labels certain classes of acts 'sins' and others 'virtue' on grounds that have nothing to do with their social consequences.
Tobacco . . . is not prohibited in the Scriptures, though, as Samuel Butler points out, St. Paul would no doubt have denounced it if he had known of it.
Each act of cruelty is eternally a part of the universe; nothing that happens later can make that act good rather than bad, or can confer perfection on the whole of which it is a part.
Altogether it will be found that a quiet life is characteristic of great men, and that their pleasures have not been of the sort that would look exciting to the outward eye.
We know that the exercise of virtue should be its own reward, and it seems to follow that the enduring of it on the part of the patient should be its own punishment.