The truth of practical intellect is understood not as conformity to an extramental being but as conformity to a right desire; the end is no longer to know what is, but to bring into existence that which is not yet.
Knowing belongs to man's intellect or reason; loving belongs to his will. The object of the intellect is truth; the object of the will is goodness or love.
And so it is with our own past. It is a labour in vain to attempt to recapture it: all the efforts of our intellect must prove futile. The past is hidden somewhere outside the realm, beyond the reach of intellect, in some material object (in the sensation which that material object will give us) of which we have no inkling. And it depends on chance whether or not we come upon this object before we ourselves must die.
Intellect is void of affection and sees an object as it stands in the light of science, cool and disengaged. The intellect goes out of the individual, floats over its own personality, and regards it as a fact, and not as I and mine.
?"Intellect is the knowledge obtained by experience of names and forms; wisdom is the knowledge which manifests only from the inner being; to acquire intellect one must delve into studies, but to obtain wisdom, nothing but the flow of divine mercy is needed; it is as natural as the instinct of swimming to the fish, or of flying to the bird. Intellect is the sight which enables one to see through the external world, but the light of wisdom enables one to see through the external into the internal world.
The object, Truth, or the satisfaction of the intellect, and the object, Passion, or the excitement of the heart, are, although attainable, to a certain extent, in poetry, far more readily attainable in prose.
I am neither for conformity nor non-conformity. I am for individuality. If one's individuality is in effect non-conformity, then so be it. But basically, one's individuality consists of conformity--to one's self.
It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that Reason is set aside, that faith is not a form of knowledge; for all knowledge is either a knowledge of the eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge. No knowledge can have for its object the absurdity that the eternal is the historical.
Wine is not just an object of pleasure, but an object of knowledge; and the pleasure depends on the knowledge.
All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.
Our expense is almost all for conformity. It is for cake that we run in debt; 'tis not the intellect, not the heart, not beauty, not worship, that costs so much.
Knowledge is real knowledge only when it is acquired by the efforts of your intellect, not by memory
The Divine intellect indeed knows infinitely more propositions [than we can ever know]. But with regard to those few which the human intellect does understand, I believe that its knowledge equals the Divine in objective certainty.
I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.
The philosopher is in love with truth, that is, not with the changing world of sensation, which is the object of opinion, but with the unchanging reality which is the object of knowledge.
What you want will pull like a magnet. Here's the other part. What for? Purpose is stronger than object. It's the 'What for?' that's even more powerful than the object. And the more you can describe in detail to stir the emotion and the intellect and the spirit and the soul, then the more powerful the 'what for' is.