A Quote by Lucretius
What can give us more sure knowledge than our senses? How else can we distinguish between the true and the false?
Related Quotes
He, who knows how to distinguish between true and false, must have an adequate idea of true and false.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal.
[T]aking the Third into account does not bring us into the position of pragmatic consideration, of comparing different Others; the task is rather to learn to distinguish between false conflicts and the true conflict. For example, today's conflict between Western liberalism and religious fundamentalism is a false one, since it is based on the exclusion of the third term which is its truth: the Leftist emancipatory position.
There are no hard distinctions between what is real and what is unreal, nor between what is true and what is false. A thing is not necessarily either true or false; it can be both true and false.
The individualists stare into each other's eyes and yet deny each other's existence. We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal.
There are some things we can control and others we simply cannot. And our ability to distinguish between them is critical to our happiness and wellbeing. Sometimes unexpected stuff will happen to us or around us. Our true power lies in our response.
I think Kwan intended to show me the world is not a place but the vastness of the sou. And the soul is nothing more than love, limitless, endless, all that moves us toward knowing what is true....If people we love die, then they are lost only to our ordinary senses. If we remember, we can find them anytime with our hundred secret senses.
Christ, in short, asks us to give everything, all our false redemption in the lifeboat, all our false ideas about who God is, all our trust in something other than God to redeem us. In so doing, we die to our broken natures in exchange for His perfect nature, and find unification with Him that will allow God to see us as one.
Too much apparatus, designed to guide us in experiments and to supplement the exactness of our senses, makes us neglect to use those senses...The more ingenious our apparatus, the coarser and more unskillful are our senses. We surround ourselves with tools and fail to use those which nature has provided every one of us.
Our study showed that the false memory and the genuine memory are based on very similar, almost identical, brain mechanisms. It is difficult for the false memory bearer to distinguish between them.
The false man is more false to himself than to any one else. He may despoil others, but himself is the chief loser. The world's scorn he might sometimes forget, but the knowledge of his own perfidy is undying.
I found myself desiring and knowing less and less, until I could say in utter astonishment: "I know nothing, I want nothing." Earlier I was sure of so many things, now I am sure of nothing. But I feel I have lost nothing by not knowing, because all my knowledge was false. My not knowing was in itself knowledge of the fact that all my knowledge is ignorance, that "I do not know" is the only true statement the mind can make....I do not claim to know what you do not. In fact, I know much less than you do.
It is not easy to distinguish between true and false affection, unless there occur one of those crises in which, as gold is tried by fire, so a faithful friendship may be tested by danger.
The two principles of truth, reason and senses, are not only both not genuine, but are engaged in mutual deception. The senses deceive reason through false appearances, and the senses are disturbed by passions, which produce false impressions.
We, however, have a different goal: the Son of God, the true man. He is the measure of true humanism. An "adult" faith is not a faith that follows the trends of fashion and the latest novelty; a mature, adult faith is deeply rooted in friendship with Christ. It is this friendship that opens us up to all that is good and gives us a criterion by which to distinguish the true from the false, and deceit from truth.
It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent; because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses. Yet the thing is not altogether desperate; for we have some arguments to guide us, partly from the apparent motions, which are the differences of the true motions; partly from the forces, which are the causes and effects of the true motions.
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