Top 83 Quotes & Sayings by Richard M. Weaver

Man ... feels lost without the direction-finder provide by progress.

One of the most important revelations about a period comes in its theory of language, for that informs us whether language is viewed as a bridge to the noumenal or as a body of fictions convenient for grappling with transitory phenomena.

In the last analysis, provincialism is your belief in yourself, in your neighborhood, in your reality. It is patriotism without belligerence. Convincing cases have been made to show that all great art is provincial in the sense of reflecting a place, a time, and a Zeitgeist.

To one completely committed to this realm of becoming, as are the empiricists, the claim to apprehend verities is a sign of psychopathology. Probably we have here but a highly sophisticated expression of the doctrine that ideals are hallucination and that the only normal, sane person is the healthy extrovert, making instant, instinctive adjustments to the stimuli of the material world.

Try to imagine a man setting out for the day without a single prejudice. ... Inevitably he would be in a state of paralysis. He could not get up in the morning, or choose his necktie, or make his way to the office, ... or, to come right down to the essence of the thing, even maintain his identity.

The man of culture finds the whole past relevant; the bourgeois and the barbarian find relevant only what has some pressing connection with their appetite.

The hero can never be a relativist.

The saying of John Peale Bishop is worth recalling, that the South excelled in two things which the French deem essential to civilization: a code of manners and a native cuisine. Both are apt to suffer when life is regarded as a means to something else. Efficiency and charm are mortal enemies, and Southern charm indubitably derives from a carelessness about the efficient aspects of life.

The semanticists are exactly wrong in regarding language as an obstruction or series of pitfalls. Language, on the contrary, appears as a great storehouse of universal memory, or it may be said to serve as a net, not imprisoning us but supporting us and aiding us to get at a meaning beyond present meaning through the very fact that it embodies others' experiences.

A prejudice may be an unreasoned judgment, he [Hibben] pointed out, but an unreasoned judgment is not necessarily an illogical judgment. ... First, there are those judgments whose verification has simply dropped out of memory. ... The second type of unreasoned judgments we hold is the opinions we adopt from others ... The third class of judgments in Professor Hibben's list comprises those which have subconscious origin. The material that furnishes their support does not reach the focal point of consciousness, but psychology insists upon its existence.

Poetry offers the fairest hope of restoring our lost unity of mind.

Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle.

Piety is a discipline of the will through respect. It admits the right to exist of things larger than the ego, of things different from the ego.

We cannot be too energetic in reminding our nihilists and positivists that this is a world of action and history.

The realization that just as no action is really indifferent, so no utterance is without its responsibility introduces, it is true, a certain strenuosity into life.

Education is a process by which the individual is developed into something better than he would have been without it. ... The very though seems in a way the height of presumption. For one thing, it involves the premise that some human beings can be better than others.

Somehow the notion has been loosed that nature is hostile to man or that her ways are offensive or slovenly, so that every step of progress is measured by how far we have altered these. Nothing short of a recovery of the ancient virtue of pietas can absolve man from this sin.

The remark has been made that in the Civil War the North reaped the victory and the South the glory.

The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.

Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle. For prejudices, as we have seen earlier, are often built-in principles. They are the extract which the mind has made of experience.

Man is constantly being assured that he has more power than ever before in history, but his daily experience is one of powerlessness. ... If he is with a business organization, the odds are great that he has sacrificed every other kind of independence in return for that dubious one known as financial.

It may be true that only those minds which are habituated to think logically can safely trust their intuitive conclusions, on the theory that the subconscious level will do its kind of work as faithfully as the conscious does its kind.

It is likely ... that human society cannot exist without some source of sacredness. Those states which have sought openly to remove it have tended in the end to assume divinity themselves.

We approach a condition in which we shall be amoral without the capacity to perceive it and degraded without the means to measure our descent.

The issue ultimately involved is whether there is a source of truth higher than, and independent of, man; and the answer to the question is decisive for one’s view of the nature and destiny of man.

It has been remarked that when one passes among the patients of the psychiatric ward, he encounters among the several sufferers every aspect of normal personality in morbid exaggeration. ... As one passes through the modern centers of enterprise and of higher learning, he is met with similar autonomies of development. ... The scientist, the technician, the scholar, who have left the One for the Many are puffed up with vanity over their ability to describe precisely some minute portion of the world. Men so obsessed with fragments can no more be reasoned with than other psychotics.

Man is an organism, not a mechanism; and the mechanical pacing of his life does harm to his human responses, which naturally follow a kind of free rhythm.

The most important thing about the gentleman was that he was an idealist. ... He was bred up to a code of self-restraint which taught resistance to pragmatic temptation. He was definitely a man of sentiment, who refused to put matters on a basis of materialism and self-aggrandizement.

The most likely way to kill a tradition is to over-formalize it, which is to carry it on in the same way after everyone has ceased to defer to it. The way to revive it is to show that it has grown out of and is still related to our most cherished values. But this requires radical insight and the stripping away of many things which are mere accretions.

The aristocratic mind ... is anti-analytical. It is concerned more with the status of being than with the demonstrable relationship of parts.

Any utterance is a major assumption of responsibility, and the assumption that one can avoid that responsibility by doing something to language itself is one of the chief considerations of the Phaedrus.

Respecters of private property are really obligated to oppose much that is done today in the name of private enterprise, for corporate organization and monopoly are the very means whereby property is casting aside its privacy.

The modern state does not comprehend how anyone can be guided by something other than itself. In its eyes pluralism is treason.

Most [people] see education only as the means by which a person is transported from one economic plane to a higher one.

Hysterical optimism will prevail until the world again admits the existence of tragedy, and it cannot admit the existence of tragedy until it again distinguishes between good and evil. . . Hysterical optimism as a sin against knowledge.

Neuter discourse is a false idol.

Where character forbids self-indulgence, transcendence still hovers around.

It is characteristic of the barbarian ... to insist upon seeing a thing "as it is." The desire testifies that he has nothing in himself with which to spiritualize it; the relation is one of thing to thing without the intercession of the imagination. Impatient of the veiling with which the man of higher type gives the world imaginative meaning, the barbarian and the Philistine, who is the barbarian living amid culture, demands the access of immediacy. Where the former wishes representation, the latter insists upon starkness of materiality, suspecting rightly that forms will mean restraint.

Drill in exact translation is an excellent way of disposing the mind against that looseness and exaggeration with which the sensationalists have corrupted our world. If schools of journalism knew their business, they would graduate no one who could not render the Greek poets.

In the popular arena, one can tell ... that the average man ... imagines that an industrious acquisition of particulars will render him a man of knowledge. With what pathetic trust does he recite his facts! He has been told that knowledge is power, and knowledge consists of a great many small things.

In recognizing that words have power to define and to compel, the semanticists are actually testifying to the philosophic quality of language which is the source of their vexation. In an attempt to get rid of that quality, they are looking for some neutral means which will be a nonconductor of the current called "emotion" and its concomitant of evaluation.

The scientists have given [modern man] the impression that there is nothing he cannot know, and false propagandists have told him that there is nothing he cannot have.

In any piece of rhetorical discourse, one rhetorical term overcomes another rhetorical term only by being nearer to the term which stands ultimate. There is some ground for calling a rhetorical education necessarily aristocratic education in that the rhetorician has to deal with an aristocracy of notions.

When you're on the wrong road, sometimes the most progressive man is the one who goes backwards first. As long as there are such people, hope lies in our future.

The home was a school. Farm and cabin households, though bookless save for the Family Bible and The Sacred Harp, taught the girls to spin, weave, quilt, cook, sew, and mind their manners; the boys to wield gun, ax, hammer and saw, to ride, plow, sow and reap, and to be men. Nobody need ever be bored. Amusement did not have to be bought.

Chivalry - ...a romantic idealism closely related to Christianity, which makes honor the guiding principle of conduct. Connected with this is the ancient concept of the gentleman.

Since we want not emancipation from impulse but clarification of impulse, the duty of rhetoric is to bring together action and understanding into a whole that is greater than scientific perception.

Now, with the general decay of religious faith , it is the scientists who must speak ex cathedra, whether they wish to or not.

No one can take culture seriously if he believes that it is only the uppermost of several layers of epiphenomena resting on a primary reality of economic activity.

The complete man, then, is the "lover" added to the scientist; the rhetorician to the dialectician.

Those who are guilty of the argumentum ad ignorantiam profess belief in something because its opposite cannot be proved ... In the realm where "prejudice" is now most an issue, it normally takes a form like this: you cannot prove by the method of statistics and quantitative measurement that men are not equal. Therefore all men are equal. ... You cannot prove again by the methods of science that one culture is higher than another. Therefore the culture of the Digger Indians is just a good as that of Muncie, Indiana, or thirteenth-century France.

[The South] is ****ed for its virtues and praised for its faults, and there are those who wish its annihilation. But most revealing of all is the fear that it gestates the revolutionary impulse of our future.

The man of frank and strong prejudices, far from being a political and social menace and an obstacle in the path of progress, is often a benign character and helpful citizen. The chance is far greater, furthermore, that he will be more creative than the man who can never come to more than a few gingerly held conclusions, or who thinks that all ideas should be received with equal hospitality. There is such a thing as being so broad you are flat.

No society is healthy which tells its members to take no thought of the morrow because the state underwrites their future.

There are some despotic governments so filled with a feeling of insecurity that they regard the free life of culture as a threat to their existence. ... On the other extreme is the kind of popular government which is so distrustful of all forms of distinction that it sees even in the cultivated individual a menace to its existence. Such states are likely to maintain a pressure which discourages cultural endeavor, although the pressure may be exerted through social channels.

Nature is not something to be fought, conquered and changed according to any human whims. To some extent, of course, it has to be used. But what man should seek in regard to nature is not a complete domination but a modus vivendi - that is, a manner of living together, a coming to terms with something that was here before our time and will be here after it. The important corollary of this doctrine, it seems to me, is that man is not the lord of creation, with an omnipotent will, but a part of creation, with limitations, who ought to observe a decent humility in the face of the inscrutable.

Until the world perceives that "good" cannot be applied to a thing because it is our own, and "bad" because it is another's, there is no prospect of realizing community.

...knowledge of material reality is the knowledge of death.

The modern position seems only another manifestation of egotism, which develops when man has reached a point at which he will no longer admit the rights to existence of things not of his own contriving.

Many of us who read the literature of social science as laymen are conscious of being admitted at a door which bears the watchword "scientific objectivity" and of emerging at another door which looks out upon a variety of projects for changing, renovating, or revolutionizing society. In consequence, we feel the need of a more explicit account of how the student of society passes from facts to values or statements of policy.