A Quote by Elbert Hubbard
Life is a paradox. Every truth has its counterpart which contradicts it; and every philosopher supplies the logic his own undoing.
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It is the man of science, eager to have his every opinion regenerated, his every idea rationalized, by drinking at the fountain of fact, and devoting all the energies of his life to the cult of truth, not as he understands it, but as he does not yet understand it, that ought properly to be called a philosopher.
The picture which the philosopher draws of the world is surely not one in which every stroke is necessitated by pure logic.
Each religion, so dear to those whose life it sanctifies, and fulfilling so necessary a function in the society that has adopted it, necessarily contradicts every other religion, and probably contradicts itself.
And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.
In every system of theology, therefore, there is a chapter De libero arbitrio. This is a question which every theologian finds in his path, and which he must dispose of; and on the manner in which it is determined depends his theology, and of course his religion, so far as his theology is to him a truth and reality
A philosopher may try to prove the truth of something he believed before he was a philosopher, but even if he succeeds, his belief never regain the untroubled character, and the settled place in his mind, which it had at first.
All that happens in the world of Nature or Man, - every war; every peace; every hour of prosperity; every hour of adversity; every election; every death ; every life; every success and every failure, - all change, - all permanence, - the perished leaf; the unutterable glory of stars, - all things speak truth to the thoughtful spirit.
When every church becomes a school, every cathedral a university, every clergyman a teacher, and all their hearers brave and honest thinkers, then - and not until then - will the dream of poet, patriot, philanthropist and philosopher become a real and blessed truth.
Not one of the orthodox ministers dare preach what he thinks if he knows a majority of his congregation think otherwise. He knows that every member of his church stands guard over his brain with a creed, like a club, in his hand. He knows that he is not expected to search after the truth, but that he is employed to defend the creed. Every pulpit is a pillory, in which stands a hired culprit, defending the justice of his own imprisonment.
Truth is never our enemy, ever. So we should never freak out about people who claim to have discovered truth. If it's true truth, God owns it and has already accounted for it, and while nothing that is true ever contradicts God's revealed word in the Bible, discovered truth sometimes contradicts the words of Christians. We shouldn't be afraid of this, because God knew it before anybody else and its discovery is dependent on his sovereignty anyway. The truth is that the truth is ours - all truth is our truth because we are of Christ and Christ is of the sovereign God.
The director’s task is to recreate life, its movement, its contradictions, its dynamic and conflicts. It is his duty to reveal every iota of the truth he has seen, even if not everyone finds that truth acceptable. Of course an artist can lose his way, but even his mistakes are interesting provided they are sincere. For they represent the reality of his inner life, of the peregrinations and struggle into which the external world has thrown him.
Every man finds a sanction for his simplest claims and deeds, in decisions of his own mind, which he calls Truth and Holiness.
The student who would build his knowledge on solid foundations, and proceed by just degrees to the pinnacles of truth, is directed by the great philosopher of France to begin by doubting of his own existence. In like manner, whoever would complete any arduous and intricate enterprise, should, as soon as his imagination can cool after the first blaze of hope, place before his own eyes every possible embarrassment that may retard or defeat him. He should first question the probability of success, and then endeavour to remove the objections that he has raised.
Every artist is in everything he creates, and indeed if the truth is told, every person is in his life, in his work, whatever his work may be, and this is visible in his face, figure, stance, movement, and totality.
Cotton Mather's publications in his own lifetime amounted to more than 400 titles, and his magnum opus, on which he labored most of his life, remains unpublished: a commentary on every verse of every book of the Bible. Anyone who leaves that kind of record behind issues an irresistible invitation to historians.
Faced with a world of "modern ideas" which would like to banish everyone into a corner and a "specialty," a philosopher, if there could be a philosopher these days, would be compelled to establish the greatness of mankind, the idea of "greatness," on the basis of his own particular extensive range and multiplicity, his own totality in the midst of diversity.
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