A Quote by Mark Twain
Does the human being reason? No; he thinks, muses, reflects, but does not reason...that is, in the two things which are the peculiar domain of the heart, not the mind, politics and religion. He doesn't want to know the other side. He wants arguments and statistics for his own side, and nothing more.
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There are two excesses: to exclude reason, to admit nothing but reason. The supreme achievement of reason is to realise that there is a limit to reason. Reason's last step is the recognition that there are an infinite number of things which are beyond it. It is merely feeble if it does not go as far as to realise that.
The heart has its reasons, which Reason does not know. We feel it in a thousand things. It is the heart which feels God, and not Reason. This, then, is perfect faith: God felt in the heart.
There is a reason why the other man thinks and acts as he does. Ferret out that reason — and you have the key to his actions, perhaps to his personality. Try honestly to put yourself in his place.
As someone who is on the more liberal side of things, I personally think this side needs to be a little less open. I know that's part of what it means to be on the more liberal side of things, but that trait can no longer really be a part of our makeup. The simple reason for this is that the opposing side uses our openness to their full advantage.
Conservatives are time-biders. And they understand, as Corey Robin explains in his indispensable book 'The Reactionary Mind,' that the direction of human history is not on their side - that is why they are reactionaries - because, other things equal, civilization does tend towards more inclusion, more emancipation, more liberalism.
Actions are held to be good or bad, not on their own merits, but according to who does them. There is almost no kind of outrage-torture, imprisonment without trial, assassination, the bombing of civilians-which does not change its moral color when it is committed by 'our' side. The nationalist not only does not disapprove of atrocities committed by his own side, he has a remarkable capacity for not even hearing about them.
What the teacher does is sweep all of the logic, order and reason onto one side and make that side very strong.
The person who tries to live alone will not succeed as a human being. His heart withers if it does not answer another heart. His mind shrinks away if he hears only the echoes of his own thoughts and finds no other inspiration.
He has his good side and his bad side. Very dark indeed is his majesty when he wants to be. When he was young, he made a choice, like a tree does when it decides to grow one way or the other. He grew large and green until he shadowed over the whole forest, but most of his branches are twisted.
All truth is given by revelation, either general or special, and it must be received by reason. Reason is the God-given means for discovering the truth that God discloses, whether in his world or his Word. While God wants to reach the heart with truth, he does not bypass the mind.
If we submit everything to reason our religion will be left with nothing mysterious or supernatural. If we offend the principles of reason our religion will be absurd and ridiculous . . . There are two equally dangerous extremes: to exclude reason, to admit nothing but reason.
The heart has its reasons of which reason knows nothing. We feel it in a thousand things. I say that the heart naturally loves the Universal Being, and naturally loves itself; and it gives itself to one or the other, and hardens itself against one or the other, as it chooses...it is the heart that feels God, not the reason; this is faith.
For authority proceeds from true reason, but reason certainly does not proceed from authority. For every authority which is not upheld by true reason is seen to be weak, whereas true reason is kept firm and immutable by her own powers and does not require to be confirmed by the assent of any authority.
Does religious conviction provide a powerful reason for killing? Undeniably it often does. It also often provides the sole compelling reason for refusing to kill, or for being merciful, or for seeking peace; only the profoundest ignorance of history could prevent one from recognizing this. For the truth is that religion and irreligion are cultural variables, but killing is a human constant.
Does the open wound in another's breast soften the pain of the gaping wound in our own? Or does the blood which is welling from another man's side staunch that which is pouring from our own? Does the general anguish of our fellow creatures lessen our own private and particular anguish? No, no, each suffers on his own account, each struggles with his own grief, each sheds his own tears.
For, above all, I hold a notion of possibility and necessity according to which there are some things that are possible, but yet not necessary, and which do not really exist. From this it follows that a reason that always forces a free mind to choose one thing over another (whether that reason derives from the perfection of a thing, as it does in God, or from our imperfection) does not eliminate our freedom.
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