A Quote by Samuel Johnson
In discussing these exceptions from the course of nature, the first question is, whether the fact be justly stated. That which is strange is delightful, and a pleasing error is not willingly detected.
Related Quotes
Compassion does not only refine and civilize human nature, but has something in it more pleasing and agreeable, than what can be met with in such an indolent happiness, such an indifference to mankind, as that in which the stoics placed their wisdom. As love is the most delightful passion, pity is nothing else but love softened by a degree of sorrow: In short, it is a kind of pleasing anguish, anguish as well as generous sympathy, that knits mankind together, and blends them in the same common lot.
We must understand that the fact of error, demonstrated in subsequent work, does not suggest that ethical lapses are responsible. It is more likely that the source of error is, as the advertisement says, a reflection of the fact that "its dangerous to trifle with Mother Nature".
The true test of all the arts is not solely whether the production is a true copy of nature, but whether it answers the end of art, which is to produce a pleasing effect upon the mind.
It is a strange thing how little in general people know about the sky. It is the part of creation in which nature has done more for the sake of pleasing man.
The Artist is he who detects and applies the law from observation of the works of Genius, whether of man or Nature. The Artisan is he who merely applies the rules which others have detected.
If, after a rigid examination, it be found an imposition, it should be extensively published to the world as such; the evidences and arguments on which the imposture was detected, should be clearly and logically stated, that those who have been sincerely yet unfortunately deceived, may perceive the nature of the deception and be reclaimed, and that those who continue to publish the delusion, may be exposed and silenced.
Whether moral and social phenomena are really exceptions to the general certainty and uniformity of the course of nature; and how far the methods, by which so many of the laws of the physical world have been numbered among truths irrevocably acquired and universally assented to, can be made instrumental to the gradual formation of a similar body of received doctrine in moral and political science.
The old question of whether there is design is idle. The real question is what is the world, whether or not it have a designer--and that can be revealed only by the study of all nature's particulars.
A real naturalistic approach, I would claim, should take the reality of mental representation as a natural fact. A lot can be said about this fact, but there is no need to say it all in terms of necessary and/or sufficient conditions which are stated in non-intentional terms. The idea that naturalism might require that all the truths should be stated in a particular kind of vocabulary now strikes me as a very peculiar one.
Something which is against natural laws seems to me rather out of the question because it would be a depressive idea about God. It would make God smaller than he must be assumed. When he stated that these laws hold, then they hold, and he wouldn't make exceptions. This is too human an idea. Humans do such things, but not God.
Censure is willingly indulged, because it always implies some superiority: men please themselves with imagining that they have made a deeper search, or wider survey than others, and detected faults and follies which escape vulgar observation.
Art is the effort of man to express the ideas which nature suggests to him of a power above nature, whether that power be within the recesses of his own being, or in the Great First Cause of which nature, like himself, is but the effect.
Sophistry, like poison, is at once detected and nauseated, when presented to us in a concentrated form; but a fallacy which, when stated barely in a few sentences, would not deceive a child, may deceive half the world, if diluted in a quarto volume.
When I was eleven or twelve years old, I became for a while fixated on the question whether there could be two 'identical' stones. This is, of course, the question whether the principle of identity of indiscernibles is true and, as I formulated it then, I was bound to fall into confusion about it.
[Self-defense is] justly called the primary law of nature, so it is not, neither can it be in fact, taken away by the laws of society.
It is a question of fact, whether the influence of motives be fixed by laws of nature, so that they shall always have the same effect in the same circumstances.
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