Philosophy

"In short, knowing that whatever may happen is ordained by the Lord, he will receive it with a peaceful and thankful heart, that he may not be guilty of proudly resisting the rule of him to whom he has once committed himself and all his belongings."

"It is not a matter of competing with someone else. Essentially, it is accepting our own special abilities as special – and then developing them."

"The relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set."

"We don't have to explain miracles; all we have to do is accept them."

"We never thought, sitting in my office on those afternoons, discussing Voltaire and Ingersoll, that we would ever be brought to this, did we? You, the atheist whom the mere sight of a church spire on the sky could enrage; and I who have never been able to divorce myself from reason enough even to accept your pleasant and labor-saving theory of nihilism."

"If we live by the rule of honesty and accept our problems, we can go far down the road of achievement."

"You see," said my Teacher, "how little your words have done. So far as the Monarch understands them at all, he accepts them as his own — for he cannot conceive of any other except himself — and plumes himself upon the variety of 'Its Thought' as an instance of creative Power. Let us leave this God of Pointland to the ignorant fruition of his omnipresence and omniscience: nothing that you or I can do can rescue him from his self-satisfaction."

"Acceptance is the better part of grief."

"If you're gonna work for me, you have to be willing to be wrong, willing to lose. 'Cause you just did. You're fired."

"If a pick-pocket or a cut-throat of our country can see everything that is in your country, surely that is no reason why the pick-pocket or cut-throat should be accepted by you as a God. This omnividence, as you call it — it is not a common word in Spaceland — does it make you more just, more merciful, less selfish, more loving? Not in the least. Then how does it make you more divine?"

"To go from mortal to Buddha, you have to put an end to karma, nurture your awareness, and accept what life brings."

"I decline to accept the end of man. It is easy enough to say that man is immortal because he will endure: that when the last ding-dong of doom has clanged and faded from the last worthless rock hanging tideless in the last red and dying evening, that even then there will still be one more sound: that of his puny inexhaustible voice, still talking. I refuse to accept this. I believe that man will not merely endure: he will prevail."

"The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity — even under the most difficult circumstances — to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his sufferings or not."

"Acceptance. Acceptance of the impermanence of being. And acceptance of the imperfect nature of being, or possibly the perfect nature of being, depending on how one looks at it. Acceptance that this is not a rehearsal. That this is it."

"The sinner is not on the way to a Buddha-like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody. The world, Govinda, is not imperfect or slowly evolving along a long path to perfection. No it is perfect at every moment; every sin already carries grace within it. .... The Buddha exists in the robber and dice player; the robber exists in the Brahmin. During deep meditation it is possible to dispel time, to see simultaneously all the past, present and future, and then everything is good, everything is perfect, everything is Brahman. Therefore it seems to me that everything that exists is good—death as well as life, sin as well as holiness, wisdom as well as folly. Everything is necessary, everything needs only my agreement, my assent, my loving understanding; then all is well with me and nothing can harm me. I learned through my body and soul that it was necessary for me to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary world, some imaginary vision of perfection, but to leave it as it is, to love it and be glad to belong to it."

"These emergent properties are due to the arrangement and interactions of parts as complexity increases. For example, although photosynthesis occurs in an intact chloroplast, it will not take place in a disorganized test-tube mixture of chlorophyll and other chloroplast molecules. The coordinated processes of photosynthesis require a specific organization of these molecules in the chloroplast. Isolated components of living systems, serving as the objects of study in a reductionist approach to biology, lack a number of significant properties that emerge at higher levels of organization. Emergent properties are not unique to life. A box of bicycle parts won’t transport you anywhere, but if they are arranged in a certain way, you can pedal to your chosen destination. Compared with such nonliving examples, however, biological systems are far more complex, making the emergent properties of life especially challenging to study."

"If an emerging system is born complex, there is neither leeway to abandon it when it fails, nor the means to join another, successful one. Such a system would be caught in an immovable grip, congested at the top, and prevented, by a set of confusing but locked–in precepts, from changing."

"To be sure, the symbolic faculty was brought into existence by the natural processes of organic evolution. And we may reasonably believe that the focal point, if not the locus, of this faculty is in the brain, especially the forebrain. Man's brain is much larger than that of an ape, both absolutely and relatively... Now in many situations we know that quantitative changes give rise to qualitative differences. Water is transformed into steam by additional quantities of heat. Additional power and speed lift the taxiing airplane from the ground and transform terrestrial locomotion into flight. The difference between wood alcohol and grain alcohol is a qualitative expression of a quantitative difference in the proportions of carbon and hydrogen. Thus a marked growth in size of the brain in man may have brought forth a new kind of function."

"Accordingly, the operations of a higher level cannot be accounted for by the laws governing its particulars forming the lower level. You cannot derive a vocabulary from phonetics; you cannot derive the grammar of a language from its vocabulary; a correct use of grammar does not account for good style; and a good style does not provide the content of a piece of prose. We may conclude then quite generally -- in confirmation of what I said when I identified the two terms of tacit knowing with two levels of reality -- that it is impossible to represent the organizing principles of a higher level by the laws governing its isolated particulars."

"Systems almost always have the peculiarity that the characteristics of the whole cannot (not even in theory) be deduced from the most complete knowledge of' the components, taken separately or in other partial combinations. This appearance of new characteristics in wholes has been designated as emergence. Emergence has often been invoked in attempts to explain such difficult phenomena as life, mind, and consciousness. Actually, emergence is equally characteristic of inorganic systems. As far back as 1868, T. H. Huxley asserted that the peculiar properties of water, its "aquosity," could not be deduced from our understanding of the properties of hydrogen and oxygen. The person, however, who was more responsible than anyone else for the recognition of the importance of emergence was Lloyd Morgan (1894). There is no question, he said, "that at various grades of organization, material configurations display new and unexpected phenomena and that these include the most striking features of adaptive machinery.""

"Let there be three successive levels of natural events, A, B, and C. Let there be in B a kind of relation which is not present in A; and in C a kind of relation, not yet present in B or in A. If then one lived and gained experience on the B-level, one could not predict the emergent characters of the C-level, because the relations, of which they are the expression, are not yet in being. Nor if one lived on the A-level could one predict the emergent character of b-events, because ex hypothesi there are no such events as yet in existence. (What, it is claimed, one cannot predict, then, is the emergent expression of some new kind of relatedness among pre-existent events. One could not foretell the emergent character of vital events from the fullest possible knowledge of physico-chemical events only, if life be an emergent chord and not merely due to the summation, however complex, of constituent a-notes. Such is the hypothesis accepted under emergent evolution.)"

"Suivant un principe philosophique posé, depuis longtemps, par mon ouvrage fondamental, un système quelconque ne peut être formé que d'éléments semblable à lui et seulement moindres. Une société n'est donc pas plus décomposable en individus qu'une surface géométrique ne l'est en lignes ou une ligne en points. La moindre société, savoir la famille, quelquefois réduite à son couple fondamental, constitue donc le véritable élément sociologique. De là dérivent ensuite les groupes plus composés qui, sous les noms de classes et de cités, deviennent, pour le Grand-Être, les équivalents des tissus et des organes biologiques..."

"The laws of chemistry and physiology (for example) owe their existence to a breach of the principle of composition of causes, but these heteropathic laws, as we might call them, are capable of composition with one another. The causes which by one combination had their laws altered may carry their new laws with them unaltered into further combinations. So we needn’t despair of eventually raising chemistry and physiology to the condition of deductive sciences; for though it’s impossible to deduce all chemical and physiological truths from the laws or properties of simple substances or elementary agents, perhaps they are deducible from laws that come into play when these elementary agents are brought together into some moderate number of not very complex combinations. The laws of life will never be deducible from the mere laws of the ingredients, but the prodigiously complex facts of life may all be deducible from comparatively simple laws of life—which do indeed depend on combinations, but comparatively simple ones."

"Thus, although each effect is the resultant of its components, the product of its factors, we cannot always trace the steps of the process, so as to see in the product the mode of operation of each factor. In this latter case, I propose to call the effect an emergent. It arises out of the combined agencies, but in a form which does not display the agents in action."

"Each level of biological organization builds upon the previous level, and is more complex. Moving up the hierarchy, each level acquires new emergent properties that are determined by the interactions between the individual parts. When cells are broken down into bits of membrane and liquids, these parts themselves cannot carry out the business of living. For example, you can take apart a lump of coal, rearrange the pieces in any order, and still have a lump of coal with the same function as the original one. But, if you slice apart a living plant and rearrange the pieces, the plant is no longer functional as a complete plant, because it depends on the exact order of those pieces. In the living world, the whole is indeed more than the sum of its parts. The emergent properties created by the interactions between levels of biological organization are new, unique characteristics. These properties are governed by the laws of chemistry and physics."

"But it will be argued that since the sole elements of which society is composed are individuals, the primary origin of sociological phenomena cannot be other than psychological. Reasoning in this way, we can just as easily establish that biological phenomena are explained analytically by inorganic phenomena. It is indeed certain that in the living cell there are only molecules of crude matter. But they are in association, and it is this association which is the cause of the new phenomena which characterise life, even the germ of which it is impossible to find in a single one of these associated elements. This is because the whole does not equal the sum of its parts; it is something different, whose properties differ from those displayed by the parts from which it is formed... By virtue of this principle, society is not the mere sum of individuals, but the system formed by their association represents a specific reality which has its own characteristics... The group thinks, feels and acts entirely differently from the way its members would if they were isolated. If therefore we begin by studying these members separately, we will understand nothing about what is taking place in the group. In a word, there is between psychology and sociology the same break in continuity as there is between biology and the physical and chemical sciences. Consequently every time a social phenomenon is directly explained by a psychological phenomenon, we may rest assured that the explanation is false."

"Daß aber eine als bloß quantitativ erscheinende Veränderung auch in eine qualitative umschlägt, auf diesen Zusammenhang sind schon die Alten aufmerksam gewesen, und haben die der Unkenntniß desselben entstehenden Kollisionen in populären Beispielen vorgestellt; unter den Namen des Kahlen, des Haufens sind hierher gehörige Elenchen bekannt."

"Every system that has existed emerged somehow, from somewhere, at some point. Complexity science emphasizes the study of how systems evolve through their disorganized parts into an organized whole."

"As the Greeks devoted themselves to philosophy, obedient to the logos within the limits of the kairos; as the Middle Ages subordinated the logos to the great kairos upon which their culture was built; as modern philosophy through its kairos adapted itself to the logos of a world-dominating science and technique, so our task is to serve the logos out of the depths of our new kairos, a kairos that is now emerging in the crises and catastrophes of our day. Hence, the more deeply we understand fate — our own personal fate and that of our society — the more our intellectual work will have power and truth."

"Frequently the prophet appears as a renewer of lost contacts with the hidden powers of life, and here he resembles the "medicine man" and the physician. He is credited with the power of transcending the limitations of time and space. The prophet illuminates and interprets the past, but he also anticipates the future. The kairos (moment) is interpreted by the prophet in this dual light."

"The guilds of the middle ages therefore tried to prevent by force the transformation of the master of a trade into a capitalist, by limiting the number of labourers that could be employed by one master within a very small maximum. The possessor of money or commodities actually turns into a capitalist in such cases only where the minimum sum advanced for production greatly exceeds the maximum of the middle ages. Here, as in natural science, is shown the correctness of the law discovered by Hegel (in his “Logic”), that merely quantitative differences beyond a certain point pass into qualitative changes. The minimum of the sum of value that the individual possessor of money or commodities must command, in order to metamorphose himself into a capitalist, changes with the different stages of development of capitalist production, and is at given stages different in different spheres of production, according to their special and technical conditions."

"All the modern religions, and the occult mysteries, for that matter, talk about an Other World - whether Brahma's or the flying saucers' - that the rational work-a-day world is blind to. The - so-called! friends - rational world. If only they, Mom&Dad&Buddy&Sis, dear-but-square ones, could but know the kairos, the supreme moment..."

"Chronology, the time which changes things, makes them grow older, wears them out, and manages to dispose of them, chronologically, forever. Thank God there is kairos too: again the Greeks were wiser than we are. They had two words for time: chronos and kairos. Kairos is not measurable. Kairos is ontological. In kairos we are, we are fully in isness, not negatively, as Sartre saw the isness of the oak tree, but fully, wholly, positively. Kairos can sometimes enter, penetrate, break through chronos: the child at play, the painter at his easel, Serkin playing the Appassionata are in kairos. The saint in prayer, friends around the dinner table, the mother reaching out her arms for her newborn baby are in kairos. The bush, the burning bush, is in kairos, not any burning bush, but the particular burning bush before which Moses removed his shoes; the bush I pass by on my way to the brook. In kairos that part of us which is not consumed in the burning is wholly awake."

""The universal rule, in oratory as in life, is to consider propriety" (Cicero, The Orator, 21.71). In this view, knowing the kairos means understanding an order that guides and shapes rhetorical action, whether that order is given and absolute or socially constructed. Violation of that order, failure to know the kairos and observe its propriety, will result in rhetorical, aesthetic, and even moral failure. This view of kairos is suited to philosophies of order, of realism, of Platonic Being."

"....these are representations of Time as 'Kairos;' that is, the brief, decisive moment which marks a turning-point in the life of human beings or in the development of the universe. This concept was illustrated by the figure vulgarly known as Opportunity. Opportunity was show as a man (originally nude) in fleeting movement, usually young and never very old, in spite of the fact that Time is sometimes called πoλιóς (grey-headed) in Greek poetry. His attributes were a pair of scales, originally balanced on the edge of a shaving knife, and, in a somewhat later period, one or two wheels. Moreover his head often showed the proverbial forelock by which bald-headed Opportunity can be seized."

"It is not enough to be in the right place at the right time. You should also have an open mind at the right time."

"To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace."

"Whereas "false stories" can be told anywhere and at any time, myths must not be recited except during a period of sacred time (usually in autumn or winter, and only at night).... This custom has survived even among peoples who have passed beyond the archaic stage of culture."

"“...Opportunity is made out to be the youngest child of Zeus”. Opportunity is, of course, the god Kairos, who personifies a seminal concept in ancient Greek culture that was strategic to classical rhetoric, literature, aesthetics, and ethics.Kairos is typically thought of as “timing,” or the “right time,” although its use went far beyond temporal reference, as the essays in this volume demonstrate. A fundamental notion in ancient Greece, kairos carried a number of meanings in classical rhetorical theory and history, including “symmetry,” “propriety,” “occasion,” “due measure,” “fitness,” “tact”, “decorum,” “convenience,” “proportion,” “fruit,” “profit,” and “wise moderation,” to mention some of the more common uses. In some critical ways, kairos is similar to another master term, logos, in that both concepts generated many significant definitions and interpretations and carried strategic implications for historical interpretation."

"In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time."

"As Hegel called the place at the end of philosophy the "place of truth," so Marx thought that the proletariat occupies this favored position, and the psychoanalyst attributes it to the completely analyzed personality, and the philosopher of vitalism to the strongest life, to the process of growth, to an élite or a race. There are, according to these ideas, favored moments and positions in history when truth appears and reason is united with the irrational. There are moments, as I myself have emphasized on different occasions, in which "kairos," the right time, is united with "logos," the "eternal truth," and in which the fate of philosophy is decided for a special period."

"The union of kairos and logos is the philosophical task set for us in philosophy and in all fields that are accessible to the philosophical attitude. The logos is to be taken up into the kairos, universal values into the fullness of time, truth into the fate of existence. The separation of idea and existence has to be brought to an end. It is the very nature of essence to come into existence, to enter into time and fate. This happens to essence not because of something extraneous to it; it is rather the expression of its own intrinsic character, of its freedom. And it is essential to philosophy to stand in existence, to create out of time and fate. It would be wrong if one were to characterize this as a knowledge bound to necessity. Since existence itself stands in fate, it is proper that philosophy should also stand in fate. Existence and knowledge both are subject to fate. The immutable and eternal heaven of truth of which Plato speaks is accessible only to a knowledge that is free from fate—to divine knowledge. The truth that stands in fate is accessible to him who stands within fate, who is himself an element of fate, for thought is a part of existence. And not only is existence fate to thought, but so also is thought fate to existence, just as everything is fate to everything else. Thought is one of the powers of being, it is a power within existence. And it proves its power by being able to spring out of any given existential situation and create something new! It can leap over existence just as existence can leap over it. Because of this characteristic of thought, the view perhaps quite naturally arose that thought may be detached from existence and may therefore liberate man from his hateful bondage to it. But the history of philosophy itself has shown that this opinion is a mistaken one. The leap of thought does not involve a breaking of the ties with existence; even in the act of its greatest freedom, thought remains bound to fate. Thus the history of philosophy shows that all existence stands in fate. Every finite thing possesses a certain power of being of its own and thus possesses a capacity for fate. The greater a finite thing’s autonomous power of being is, the higher is its capacity for fate and the more deeply is the knowledge of it involved in fats. From physics on up to the normative cultural sciences there is a gradation, the logos standing at the one end and the kairos at the other. But there is no point at which either logos or kairos alone is to be found. Hence even our knowledge of the fateful character of philosophy must at the same time stand in logos and in kairos. If it stood only in the kairos, it would be without validity and the assertion would be valid only for the one making it; if it stood only in the logos, it would be without fate and would therefore have no part in existence, for existence is involved in fate."

"It is said that there are no sudden changes in nature, and the common view has it (meint) that when we speak of a growth or a destruction (Entstehen oder Vergehen), we always imagine a gradual growth (Hervorgehen) or disappearance (Verschwinden). Yet we have seen cases in which the alteration of existence (des Seins) involves not only a transition from one proportion to other, but also a transition, by a sudden leap, into a quantitatively, and, on the other hand, also qualitatively different thing (Anderswerden); an interruption of the gradual process (ein Abbrechen des Allmählichen), differing qualitatively from the preceding, the former, state."

"Gesetz vom Umschlagen von Quantität in Qualität und umgekehrt. Dies können wir für unsern Zweck dahin ausdrücken, daß in der Natur, in einer für jeden Einzelfall genau feststehenden Weise, qualitative Änderungen nur stattfinden können durch quantitativen Zusatz oder quantitative Entziehung von Materie oder Bewegung (sog. Energie)."

"Men believe themselves to be free, simply because they are conscious of their actions, and unconscious of the causes whereby those actions are determined."

"Both determinism and simple indeterminism are loaded with difficulties, and no one who has thought much on them can affirm either of them without some embarrassment."

"And so too in this moment: for want of will, for want of clarity, for want of love, we could lose this moment, this war, this choice. We stand at a fork in the road, and one road leads down into darkness and the other up into light. Choose, choose, choose, choose, choose wisely. We stand in the supermarket aisle and read ingredients. These cookies have partially hydrogenated vegetable oil; these do not. Plus they are made with organic flour. This stock has a P/E of 15. This browser has better security. This job is nearer to my house. This one loves me best. But perhaps this cry of “choose” is like the hooting of an owl. Perhaps choice is limited to the Planck radius, and damping effects make of our macroscopic world a clockwork machine. Perhaps God guides the nail from the shoe, dropping the horse, grounding the king, losing the battle, because God wants the war lost. Perhaps this is all overdetermined by historical inevitability. Perhaps the date of your death is written already in the pages of the Book of the Norns, partially hydrogenated vegetable oil or no. Perhaps this history is the only history, perhaps it is a series of equations with definite solutions, perhaps it commands our obedience. And this is to say that it is sacred, that there are secret numbers behind apparent choices, that if we could see the world finally, we would not see choices but only things. And then when we wrote alternate history, we would only write: No."

"It is difficult to overestimate the importance of determinism in the behavioral sciences. Discovering the determinants of socialization, learning, group dynamics, abnormality, and effective management is the goal in most behavioral science disciplines. What if, for example, the determinants of depression were discovered? Although some behavioral scientists might claim that they already know what determines depression, current knowledge is more an educated guess than an exact understanding. What if we knew precisely the determinants of depression? Knowledge of this sort would surely provide a clear-cut comprehension of the phenomenon as well as suggest a surefire treatment of its harmful effects. In other words, we would know the cause of depression."

"Biological determinism works as a phenomenon that normalizes same-sex desire while leaving heterosexism in place and disenfranchising certain queer people from fully participating in an accurate articulation of their experiences in political and popular discourse."

"If determinism is true for everything that happens, it was already determined before you were born that you would choose cake. Your choice was determined by the situation immediately before, and that situation was determined by the situation before it, and so on as far back as you want to go. Even if determinism isn't true for everything that happens -- even if some things just happen without being determined by causes that were there in advance -- it would still be very significant if everything we did were determined before we did it. However free you might feel when choosing between fruit and cake, or between two candidates in an election, you would really be able to make only one choice in those circumstances-though if the circumstances or your desires had been different, you would have chosen differently."