A Quote by Albert Einstein

The fact that man produces a concept "I" besides the totality of his mental and emotional experiences or perceptions does not prove that there must be any specific existence behind such a concept. We are succumbing to illusions produced by our self-created language, without reaching a better understanding of anything. Most of so-called philosophy is due to this kind of fallacy.
There are many types of emotional abuse but most is done in an attempt to control or subjugate another person. Emotional abuse is like brainwashing in that it systematically wears away at the victim's self-confidence, sense of self, trust in her perceptions and self-concept.
Central to Jungian psychology is the concept of "individuation," the process whereby a person discovers and evolves his Self, as opposed to his ego. The ego is a persona, a mask created and demanded by everyday social interaction, and, as such, it constitutes the center of our conscious life, our understanding of ourselves through the eyes of others. The Self, on the other hand, is our true center, our awareness of ourselves without outside interference, and it is developed by bringing the conscious and unconscious parts of our minds into harmony.
We cannot, even given our most imaginative efforts, construct a concept of Self that does not impute some causal influence of prior mental states on later ones.
There is no "era" of simple, focused, concept-driven identity design. There is only design that grows out of understanding audiences for specific problems, and that evolves from an idea. This is an approach that does not depend on any specific time period or its technology.
It is not a question of whether I believe in voodoo. I am a scholar and, as such, I have studied the concept of voodoo. I have created the faculty of Afro-Haitian ethnology in our university where the concept of voodoo is taught. Voodoo is not superstition. It is a philosophy, a conception of God.
Analyzing a concept can (perhaps) tell you what the concept means (at least means to some philosophers), but it does not tell you anything about whether the concept is true of anything in the world.
The terrible, tragic fallacy of the last hundred years has been to think that all man's troubles are due to his environment, and that to change the man you have nothing to do but change his environment. That is a tragic fallacy. It overlooks the fact that it was in Paradise that man fell.
The absurd man will not commit suicide; he wants to live, without relinquishing any of his certainty, without a future, without hope, without illusions … and without resignation either. He stares at death with passionate attention and this fascination liberates him. He experiences the “divine irresponsibility” of the condemned man.
One of the main jobs of conciousness is to keep our life tied together into a coherent story, a self-concept. It does this by generating explanations of behaviors on the basis of our self image, images, memories of the past, expectations of the future, the present social situation, and the physical environment in which behavior is produced.
Kant introduced the concept of the negative into philosophy. Would it not also be worthwhile to try to introduce the concept of the positive into philosophy?
Man is naturally self-centered and he is inclined to regard expediency as the supreme standard for what is right and wrong. However, we must not convert an inclination into an axiom that just as man's perceptions cannot operate outside time and space, so his motivations cannot operate outside expediency; that man can never transcend his own self. The most fatal trap into which thinking may fall is the equation of existence and expediency.
The most difficult mental process of all is to consider objectively any concept which, if accepted as fact, will toss into discard a lifetime of training and experience.
The fact is that liberty, in any true sense, is a concept that lies quite beyond the reach of the inferior man's mind. And no wonder, for genuine liberty demands of its votaries a quality he lacks completely, and that is courage. The man who loves it must be willing to fight for it; blood, said Jefferson, is its natural manure. Liberty means self-reliance, it means resolution, it means the capacity for doing without . . . the average man doesn't want to be free. He wants to be safe.
The philosophy of Atheism represents a concept of life without any metaphysical Beyond or Divine Regulator. It is the concept of an actual, real world with its liberating, expanding and beautifying possibilities, as against an unreal world, which, with its spirits, oracles, and mean contentment has kept humanity in helpless degradation.
In the general tendency toward specialization, philosophy too has established itself as a specialized discipline, one purified of all specific content. In so doing, philosophy has denied its own constitutive concept: the intellectual freedom that does not obey the dictates of specialized knowledge.
We urgently need a paradigm shift in our concept of the purposes and practices of education. We need to leave behind the concept of education as a passport to more money and higher status in the future and replace it with a concept of education as an ongoing process that enlists the tremendous energies and creativity of schoolchildren in rebuilding and respiriting our communities and our cities now, in the present.
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