A Quote by B. F. Skinner
The real problem is not whether machines think but whether men do.
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The real question is not whether machines think but whether men do. The mystery which surrounds a thinking machine already surrounds a thinking man.
The doctrine of original sin claims that all men sinned in Adam; but whether they did or whether it is merely a fact that all men sin does not basically affect the problem of suffering.
The real issue is not whether two and two make four or whether two and two make five, but whether life advances by men who love words or by men who love living.
The real test is not whether you avoid failure, because you won't. It's whether you let it harden or shame you into inaction, or whether you learn from it. . .
The measure of success is not whether you have a tough problem to deal with, but whether it is the same problem you had last year.
For men know not what the nature of the soul is; whether it is engendered with us, or whether, on the contrary, it is infused into us at our birth, whether it perishes with us, dissolved by death, or whether it haunts the gloomy shades and vast pools of Orcus.
Own what you are, and I mean whether that's art, or whether that's fashion, or whether that's music, or whether that's acting, or whether that's politics, or whether that's literature; it's own what you are, and grab it, and, you know, be as prolific as possible.
I saw one of the absolute truths of this world: each person is worrying about himself; no one is worrying about you. He or she is worrying about whether you like him, not whether he likes you. He is worrying about whether he looks prepossessing, not whether you are dressed correctly. He is worrying about whether he appears poised, not whether you are. He is worrying about whether you think well of him, not whether he thinks well of you. The way to be yourself ... is to forget yourself.
Whether it is a tsunami, or whether it is a hurricane, whether it's an earthquake - when we see these great fatal and natural acts, men and women of every ethnic persuasion come together and they just want to help.
Making your mark on the world is hard. If it were easy, everybody would do it. But it's not. It takes patience, it takes commitment, and it comes with plenty of failure along the way. The real test is not whether you avoid this failure, because you won't. it's whether you let it harden or shame you into inaction, or whether you learn from it; whether you choose to persevere.
I don't think a manager should be judged by whether he wins the pennant, but by whether he gets the most out of the twenty-five men he's been given.
Successful democratic politicians are insecure and intimidated men. They advance politically only as they placate, appease, bribe, seduce, bamboozle, or otherwise manage to manipulate the demanding and threatening elements in their constituencies. The decisive consideration is not whether the proposition is good but whether it is popular -- not whether it will work well and prove itself but whether the active talking constituents like it immediately. Politicians rationalize this servitude by saying that in a democracy public men are the servants of the people.
When a psychiatrist writes a bestseller, he is then urged to write a book of advice. But I think our culture's awash in advice. The problem is we don't know whether it applies to us or whether we're an exception.
There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest — whether or not the world has three dimensions, whether the mind has nine or twelve categories — comes afterwards. These are games; one must first answer.
I wonder, sometimes, whether men and women in fact are capable of learning from history--whether we progress from one stage to the next in an upward course or whether we just ride the cycles of boom and bust, war and peace, ascent and decline.
Men have called me mad; but the question is not yet settled, whether madness is or is not the loftiest intelligence– whether much that is glorious– whether all that is profound– does not spring from disease of thought– from moods of mind exalted at the expense of the general intellect.
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