A Quote by Huston Smith

The first koan do not have rational answers. They are techniques devised over the millennia for triggering an actual experience. — © Huston Smith
The first koan do not have rational answers. They are techniques devised over the millennia for triggering an actual experience.
I started to call myself a "rational therapist" in January 1955; later I used the term "rational emotive." Now I call myself a "rational emotive behavior therapist." But from the start, I always included philosophic techniques as well as experiential, emotional and behavioral techniques.
The word translated, koan, it means a problem. But it's a very special problem. And to strip it down to the way it works, you are given a problem which has no rational solution. There is a contradiction built into it. One standard - one is this is the sound of two hands clapping. What is the sound of one hand clapping? And so on. All right, so the first thing is that it brings your rational mind to an impasse.
What is rational is actual and what is actual is rational. On this conviction the plain man like the philosopher takes his stand,and from it philosophy starts in its study of the universe of mind as well as the universe of nature.
There are Christians who think there were seven actual days, or that creation was over time. They have answers for dinosaurs and things of that nature. And I don't claim to have any of those answers. And I understand people wanting to have discussions about it.
Human civilization has been changing the Earths environment for millennia, often to our detriment. Dams, deforestation and urbanization can alter water cycles and wind patterns, occasionally triggering droughts or even creating deserts.
Human civilization has been changing the Earth's environment for millennia, often to our detriment. Dams, deforestation and urbanization can alter water cycles and wind patterns, occasionally triggering droughts or even creating deserts.
The techniques of kitsch, which are based on imitation, are rational and operate according to formulas; the remain rational even when their result has a highly irrational, even crazy, quality.
I think the whole progress over the last two or three millennia has been entirely dependent on ideas and techniques and commodities and people moving from one part of the world to another. It seems difficult to take an anti-globalization view if one takes globalization properly in its full sense.
People question me all the time about my experience. They question my experience in politics, and the first thing I always tell them is yes, I have no experience raising taxes over and over. I have no experience increasing the debt in a state.
The decline of violence is a fractal phenomenon. You can see it over millennia, over centuries, over decades and over years.
The pendulum of cookery techniques became more significant than the actual experience. And when that happens, the customer's satisfaction becomes secondary to the chef's satisfaction. And in that case, you have an upside-down equation. Because the customer is the basis of our restaurant, first of all, and if the chef becomes the most important person at the table - even more so than the guests - then suddenly you're left with something that doesn't really work.
All that philosophers have handled for millennia has been conceptual mummies; nothing actual has ever escaped from their hands alive.
I go all over the place. I do like the ability to go around the company at different levels to find the people that have the actual answers to the question.
Moral questions may not have objective answers-whether revealed by God or by science-but they do have rational ones, answers rooted in a rationality that emerges out of social need. That rationality can only be discovered through exercising the human potential for rational dialogue, the potential for thinking about the world, and for discussing, debating and persuading others. Values can never be entirely wrenched apart from facts; but neither can they be collapsed into facts. It is the existence of humans as moral agents that allows us to act as the bridge between facts and values.
There are times when the actual experience of leaving something makes you wish desperately that you could stay, and then there are times when the leaving reminds you a hundred times over why exactly you had to leave in the first place.
What is rational is actual and what is actual is rational
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