A Quote by Sam Harris
Some propositions are so dangerous that it may even be ethical to kill people for believing them.
Related Quotes
The patterns that are normalized in the family - the whole idea that some people cook and some people eat, that some listen and others talk, and even that some people control others in very economic or even violent ways - that kind of hierarchy is what makes us vulnerable to believing in class hierarchy, to believing in racial hierarchy, and so on.
Believing that the rustle in the grass is a dangerous predator when it is only the wind does not cost much, but believing that a dangerous predator is the wind may cost an animal its life.
The axioms of physics translate the laws of ethics. Thus, "the whole is greater than its part;" "reaction is equal to action;" "the smallest weight may be made to lift the greatest, the difference of weight being compensated by time;" and many the like propositions, which have an ethical as well as physical sense. These propositions have a much more extensive and universal sense when applied to human life, than when confined to technical use.
I know that the Communists are atheistic and godless, but I don't think that that's what's primarily the matter with them. What's primarily the matter with them is that they worship a false god. That's much more dangerous than when people don't believe anything; they may be confused, they may not have a sense of the meaning of life, but they're not dangerous.
Just because someone may or may not have someone that writes some words for them doesn't mean that, A, they don't have to kill it on the performance, and, B, they don't have to have the ear for what's tight and what's not, which is something a lot of people don't have.
If you live with unhealthy people, to be healthy is dangerous. If you live with insane people, then to be sane is dangerous. If you live in a madhouse, even if you are not mad at least pretend that you are mad; otherwise those mad people will kill you.
Believing everybody is dangerous, but believing nobody is more dangerous.
Whether I affect one person or an entire family, or even a group of people, I feel like I have resources and education and ability and skills that some people may not be fortunate enough to acquire. But by sharing and inquiring, being a listener, and being interested in the stories of other people and their lives, I can also pull things out and say "What can I do for them? What can I share with them that may alleviate some of their suffering?"
We kill the women. We kill the babies. We kill the blind. We kill the cripples. We kill them all.... When you get through killing them all, go to the goddamn graveyard and kill them a-goddamn-gain because they didn't die hard enough.
To make our position clearer, we may formulate it in another way. Let us call a proposition which records an actual or possible observation an experiential proposition. Then we may say that it is the mark of a genuine factual proposition, not that it should be equivalent to an experiential proposition, or any finite number of experiential propositions, but simply that some experiential propositions can be deduced from it in conjunction with certain other premises without being deducible from those other premises alone.
There are different interpretations of the problem of universals. I understand it as the problem of giving the truthmakers of propositions to the effect that a certain particular is such and such, e.g. propositions like 'this rose is red'. Others have interpreted it as a problem about the ontological commitments of such propositions or a problem about what those propositions mean.
People ask me what I do in my spare time, and I look at them blankly, truly believing that I don't even have spare time, and if I did, I'd probably use it for something mundane, like chipping away at the mound of laundry rising to dangerous proportions in the back room.
Talking about freedom, about ethical issues, about responsibilities as well as convenience, is asking people to think about things they might prefer to ignore, such as whether their conduct is ethical. This can trigger discomfort, and some people may simply close their minds to it. It does not follow that we ought to stop talking about these things.
you can't kill love. you can't even kill it with hate. you can kill in-love, and loving, and even loveliness. you can kill them all, or numb them into dense, leaden regret, but you can't kill love itself. love is the passionate search for a truth other than your own; and once you feel it, honestly and completely, love is forever. every act of love, every moment of the heart reaching out, is a part of the universal good: it's a part of God, or what we call God, and it can never die.
A great part of its theories derives an additional charm from the peculiarity that important propositions, with the impress of simplicity on them, are often easily discovered by induction, and yet are of so profound a character that we cannot find the demonstrations till after many vain attempts; and even then, when we do succeed, it is often by some tedious and artificial process, while the simple methods may long remain concealed.
Joy and growth come from following our deepest impulses, however foolish they may seem to some, or dangerous, and even though the apparent outcome may be defeat.
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