A Quote by Karl Popper
The belief in a political Utopia is especially dangerous. This is possibly connected with the fact that the search for a better world, like the investigation of our environment, is (if I am correct) one of the oldest and most important of all the instincts.
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The search for Nirvana, like the search for Utopia or the end of history or the classless society, is ultimately a futile and dangerous one. It involves, if it does not necessitate, the sleep of reason. There is no escape from anxiety and struggle.
The search for the truth is the most important work in the whole world - and the most dangerous.
The search for the truth is the most important work in the whole world, and the most dangerous.
We think we control our environment, but in fact, it's our environment that controls us. We can't change the world. The only thing we can change is ourselves, by trying to get a better understanding of our own messed-up wiring.
Yet even in the loneliness of the canyon I knew there were others like me who had brothers they did not understand but wanted to help. We are probably those referred to as "our brother's keepers," possessed of one of the oldest and possible one of the most futile and certainly one of the most haunting instincts. It will not let us go.
We live in a paradox: connected electronically but disconnected interpersonally. However, when you recognize the problem, you can take steps to correct it. You can create an emotionally connected environment anywhere if you try hard enough.
Our aims in political activism are not, and should not be, to create a perfect utopia. What we seek is more simply to improve the quality of human life while at the same time respecting the natural environment which sustains it: 'Not a heaven on earth but a better earth on earth.' This is not at all a timid agenda, far from it. The work ahead of us is enormous!
Utopia is a meta-utopia: the environment in which Utopian experiments may be tried out; the environment in which people are free to do their own thing; the environment which must, to a great extent, be realized first if more particular Utopian visions are to be realized stably.
It's only been in the past two generations that we truly understood the impact our civilization has had on the natural world. To our credit as a species, we have turned this obscure scientific fact about carbon cycles into one of the most important political issues of the 21st century.
The most important thing for our species is, before it speaks, to listen to its environment. That has a higher priority in any species' survival. We need to be listening to our environment - in other words, restoring the quiet - not just to our natural areas, but also to towns like Portland, Maine.
Historically the belief in heaven and the belief in utopia are like compensatory buckets in a well: when one goes down the other comes up. When the classic religions decayed, communistic agitation rose in Athens (430 B.C.), and revolution began in Rome (133 B.C.); when these movements failed, resurrection faiths succeeded, culminating in Christianity; when, in our eighteenth century, Christian belief weakened, communism reappeared. In this perspective the future of religion is secure.
Belief contains so many truths pertaining to God's Names and the realities contained in the universe that the most perfect science, knowledge, and virtue is belief and knowledge of God originating in a belief based on argument and investigation.
In rating ease of description as very important, we are essentially asserting a belief in quantitative knowledge - a belief that most of the key questions in our world sooner or later demand answers to 'by how much?' rather than merely to 'in which direction?'
The world we think we see is only a view, a collective description of the world that we create through our belief systems. Accepting this fact seems to be one of the most empowering things one can do.
My daddy thought - no, he expected - that my brothers and I and our generation would make the world a better place. He was correct in his belief because he had lived in an America of continual social progress, depression followed by prosperity, segregation by integration, and so on.
In American fiction, belief is like that. Belief as upbringing, belief as social fact, belief as a species of American weirdness: our literary fiction has all of these things. All that is missing is the believer.
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