A Quote by Jose Ortega y Gasset
I think that the philosopher must, for his own purposes, carry methodological strictness to an extreme when he is investigating and pursuing his truths, but when he is ready to enunciate them and give them out, he ought to avoid the cynical skill with which some scientists, like a Hercules at the fair, amuse themselves by displaying to the public the biceps of their technique.
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But since there is but one aim for the entire state, it follows that education must be one and the same for all, and that the responsibility for it must be a public one, not the private affair which it now is, each man looking after his own children and teaching them privately whatever private curriculum he thinks they ought to study.
Methodological naturalism gives advice to scientists about what they should include in their theories. There is a second type of methodological naturalism that gives advice to philosophers, which I call "methodological naturalismp." It says that the methods that philosophers should use in assessing philosophical theories are limited to the methods that scientists ought to use in assessing scientific theories.
Indeed, we need not look back half a century to times which many now living remember well, and see the wonderful advances in the sciences and arts which have been made within that period. Some of these have rendered the elements themselves subservient to the purposes of man, have harnessed them to the yoke of his labors and effected the great blessings of moderating his own, of accomplishing what was beyond his feeble force, and extending the comforts of life to a much enlarged circle, to those who had before known its necessaries only.
But you must stop playing among his ghosts -- it's stupid and dangerous and completely pointless. He's trying to lay them to rest here, not stir them up, and you seem eager to drag out all the sad old bones of his history and make them dance again. It's not nice, and it's not fair.
Writers must be fair and remember even bad guys (most of them, anyway) see themselves as good—they are the heroes of their own lives. Giving them a fair chance as characters can create some interesting shades of gray—and shades of gray are also a part of life.
The individual does actually carry on a double existence: one designed to serve his own purposes and another as a link in a chain, in which he serves against, or at any rate without, any volition of his own.
The critique of the highest values hitherto does not simply refute them or declare them invalid. It is rather a matter of displaying their origins as impositions which must affirm precisely what ought to be negated by the values established.
A man's first care should be to avoid the reproaches of his own heart; his next, to escape the censures of the world: if the last interferes with the former, it ought to be entirely neglected; but otherwise there cannot be a greater satisfaction to an honest mind, than to see those approbations which it gives itself seconded by the applauses of the public.
One can forget the meaninglessness of his own existence by occupying himself with scientific experiments of dubious import. Countless scientists and scholars spend their lives in the search of truths that are irrelevant to them.
When a mathematician engaged in investigating physical actions and results has arrived at his own conclusions, may they not be expressed in common language as fully, clearly, and definitely as in mathematical formulae? If so, would it not be a great boon to such as well to express them so -- translating them out of their hieroglyphics that we might also work upon them by experiment?
I think we owe it to children to let them dig their knowledge, of whatever subject, for themselves out of the "fit" book; and this for two reasons: What a child digs for is his own possession; what is poured into his ear, like the idle song of a pleasant singer, floats out as lightly as it came in, and is rarely assimilated. I do not mean to say that the lecture and the oral lesson are without their uses; but these uses are, to give impulse and to order knowledge; and not to convey knowledge.
In order for a man to really understand himself he must be part of a nation; he must have some land of his own, a God of his own, a language of his own. Most of all he must have love and devotion for his own kind.
A dull axe never loves grindstones, but a keen workman does; and he puts his tool on them in order that it may be sharp. And men do not like grinding; but they are dull for the purposes which God designs to work out with them, and therefore He is grinding them.
The philosopher ought never to try to avoid the duty of making up his mind.
The public has always, and in every age, been badly brought up. They are continually asking Art to be popular, to please their want of taste, to flatter their absurd vanity, to tell them what they have been told before, to show them what they ought to be tired of seeing, to amuse them when they feel heavy after eating too much, and to distract their thoughts when they are wearied of their own stupidity.
There are certain truths which stand out so openly on the roadsides of life, as it were, that every passer-by may see them. Yet, because of their obviousness, the general run of people disregard such truths or at least they do not make them the object of any concious knowledge. People are so bliend to some of the simplest facts in everyday life that they are highly surprised when somebody calls attention to what everybody ought to know.
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