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It is astonishing how many mental operations we can explain when we have once grasped the principles of association
The true'to put it very briefly, is only the expedient in the way of our thinking, just as 'the right' is only the expedient in the way of our behaving.
The old question of whether there is design is idle. The real question is what is the world, whether or not it have a designer--and that can be revealed only by the study of all nature's particulars.
Divinity lies all around us, but society remains too hidebound to accept that fact...The mother sea and the fountain-head of all religions lies in the mystical experiences of the individual.
There must always be a discrepncy between concepts and reality, because the former are static and discontinuous while the latter is dynamic and flowing
A good hypothesis in science must have other properties than those of the phenomenon it is immediately invoked to explain, otherwise it is not prolific enough.
Marvelous as may be the power of my dog to understand my moods, deathless as his affection and fidelity, his mental state is as unsolved a mystery to me as it was to my remotest ancestor.
Ninety-nine hundredths or, possibly, nine hundred and ninety-nine thousandths of our activity is purely automatic and habitual, from our rising in the morning to our lying down each night.
To give the theory plenty of 'rope' and see if it hangs itself eventually is better tactics than to choke it off at the outset b abstract accusations of self-contradiction
The subjectivist in morals, when his moral feelings are at war with the facts about him, is always free to seek harmony by toningdown the sensitiveness of the feelings.
We must make automatic and habitual, as early as possible, as many useful actions as we can, and as carefully guard against the growing into ways that are likely to be disadvantageous.
The instant field of the present is at all times what I call the 'pure' experience. It is only virtually or potentially either object or subject as yet.
Our volitional habits depend, then, first, on what the stock of ideas is which we have; and, second, on the habitual coupling of the several ideas with action or inaction respectively.