A Quote by Corliss Lamont
I think . . . that philosophy has the duty of pointing out the falsity of outworn religious ideas, however estimable they may be as a form of art. We cannot act as if all religion were poetry while the greater part of it still functions in its ancient guise of illicit science and backward morals. . . .
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All the sciences have a relation, greater or less, to human nature; and...however wide any of them may seem to run from it, they still return back by one passage or another. Even Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of MAN; since they lie under the cognizance of men, and are judged of by their powers and faculties.
My social philosophy may be said to be enshrined in three words: liberty, equality and fraternity. Let no one, however, say that I have borrowed by philosophy from the French Revolution. I have not. My philosophy has roots in religion and not in political science. I have derived them from the teachings of my Master, the Buddha.
I was raised to think about philosophy and religious thought and the soul and the spirit of humankind in a different way, also really socially progressive teachings of the Baha'i faith, the equality of men and women, the elimination of racial prejudice, the equality of science and religion, so it was a big cauldron of big ideas in my household. And we were weird and unhappy family, but nonetheless that was a really positive thing that came out of it.
I found it amazing people can think that art must be connected to religion. Religion may give art themes, but there would still be art without religion. Bach is not proof that art exists.
Part of what we love about poetry is the fact that it seems ancient, that it has an authority of ancient language and ancient form, and that it's timeless, that it reaches back.
Poetry is - it's an art form, but, to me, it's also a weapon, it's also an instrument. It's the ability to make ideas that have been known, felt and said. And that's a real, I think, type of duty for the poet.
The whole history of modern poetry is a continuous commentary on the short text of philosophy: every art should become science, and every science should become art; poetry and philosophy should be united.
Religion and morals are symmetrically opposed, just like poetry and philosophy.
But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.
If one believes philosophers, then what we call religion is only a deliberately popularized or an instinctively artless philosophy. Poets seem to consider religion rather as a variation of poetry which by misjudging its proper beautiful game takes itself too seriously and one-sidedly. Philosophy, however, admits and recognizes that it can begin and complete itself only with religion. Poetry seeks only to strive for the infinite and despises worldly utility and culture, which are the true antitheses of religion. Eternal peace among artists is thus not far away.
In my view, The Temple of Man is the most important work of scholarship of this century. R. A. Schwaller de Lubicz finally proves the existence of the legendary 'sacred science' of the Ancients and systematically demonstrates its modus operandi. It was this great science-based upon an intimate and exact knowledge of cosmic principles-that fused art, religion, science, and philosophy into one coherent whole and sustained Ancient Egypt for three thousand years.
He saw that science had become as great a hoax as religion, that nationalism was a farce, patriotism a fraud, education a form of leprosy, and that morals were for cannibals
Even though their arguments did not invoke religion, I think we all know what's behind these arguments. They're trying to protect religious beliefs from contradiction by science. They used to do it by prohibiting teachers from teaching evolution at all; then they wanted to teach intelligent design as an alternative theory; now they want the supposed "weaknesses" in evolution pointed out. But it's all the same program - it's all an attempt to let religious ideas determine what is taught in science courses.
Philosophy - reduced, as we have seen, to philosophical discourse - develops from this point on in a different atmosphere and environment from that of ancient philosophy. In modern university philosophy, philosophy is obviously no longer a way of life, or a form of life - unless it be the form of life of a professor of philosophy.
If we are told a man is religious we still ask what are his morals? But if we hear at first that he has honest morals, and is a man of natural justice and good temper, we seldom think of the other question, whether he be religious and devout.
Poetry is related to philosophy as experience is related to empirical science. Experience makes us acquainted with the phenomenon in the particular and by means of examples, science embraces the whole of phenomena by means of general conceptions. So poetry seeks to make us acquainted with the Platonic Ideas through the particular and by means of examples. Philosophy aims at teaching, as a whole and in general, the inner nature of things which expresses itself in these. One sees even here that poetry bears more the character of youth, philosophy that of old age.
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