A Quote by Thomas Reid
Every man feels that perception gives him an invincible belief of the existence of that which he perceives; and that this belief is not the effect of reasoning, but the immediate consequence of perception. When philosophers have wearied themselves and their readers with their speculations upon this subject, they can neither strengthen this belief, nor weaken it; nor can they shew how it is produced. It puts the philosopher and the peasant upon a level; and neither of them can give any other reason for believing his senses, than that he finds it impossible for him to do otherwise.
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About belief or lack of belief in an afterlife: Some of you may know that I am neither Christian nor Jewish nor Buddist, nor a conventionally religious person of any sort. I am a humanist, which mean, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead.
We repeat and again reaffirm that neither a State nor the Federal Government can constitutionally force a person "to profess a belief or disbelief in any religion." Neither can constitutionally pass laws or impose requirements which aid all religions as against nonbelievers, and neither can aid those religions based on a belief in the existence of God as against those religions founded on different beliefs.
The "establishment of religion" clause of the First Amendment means at least this: Neither a state nor the Federal Government can set up a church. Neither can pass laws which aid one religion, aid all religions, or prefer one religion over another. Neither can force nor influence a person to go to or to remain away from church against his will or force him to profess a belief or disbelief in any religion.
Corporal punishment is as humiliating for him who gives it as for him who receives it; it is ineffective besides. Neither shame nor physical pain have any other effect than a hardening one.
The death of God represents not only the realization that gods have never existed, but the contention that such a belief is no longer even irrationally possible: that neither reason nor the taste and temper of the times condones it. The belief lingers on, of course, but it does so like astrology or a faith in a flat earth.
Belief in a certain series of myths was neither obligatory as a part of the true religion, nor was it supposed that, by believing, a man acquired religious merit and conciliated the favour of the gods.
Anarchism is for liberty, and neither for nor against anything else. Anarchy is the mother of co-operation, yes, just as liberty is the mother of order; but, as a matter of definition, liberty is not order nor is Anarchism co-operation. I define Anarchism as the belief in the greatest amount of liberty compatible with equality of liberty; or, in other words, as the belief in every liberty except the liberty to invade.
In England Giordano Bruno had given lectures on the plurality of worlds, and in that country had written, in Italian, his most important works. It added not a little to the exasperation against him, that he was perpetually declaiming against the insincerity, the impostures, of his persecutors - that wherever he went he found skepticism varnished over and concealed by hypocrisy; and that it was not against the belief of men, but against their pretended belief, that he was fighting; that he was struggling with an orthodoxy that had neither morality nor faith.
Perception without the word, which is without thought, is one of the strangest phenomena. Then the perception is much more acute, not only with the brain, but also with all the senses. Such perception is not the fragmentary perception of the intellect nor the affair of the emotions. It can be called a total perception, and it is part of meditation.
We have to be continually reminded of what we believe. Neither this belief nor any other will automatically remain alive in the mind. It must be fed.
Wine gives a man nothing. It neither gives him knowledge nor wit; it only animates a man, and enables him to bring out what a dread of the company has repressed. It only puts in motion what had been locked up in frost.
How miserable a solipsist is! It is rather senseless for him to even assert his belief in solipsism, for, on the one hand, if his belief is false it is like committing intellectual suicide, and, on the other hand, if his belief is true it is an act of intellectual insanity.
One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be.
Once infected, the individual [infected with a god virus] cannot detect major contradictions in his beliefs and behavior. Belief systems become self-evident to him, and no amount of logical discourse will move him from his belief. If a Mormon and Catholic were to debate the merits of their respective religions, neither could see his own inconsistencies and logical fallacies, but would see the other's quite clearly.
Obviously, if theism is a belief in a God and atheism is a lack of a belief in a God, no third position or middle ground is possible. A person can either believe or not believe in a God. Therefore, our previous definition of atheism has made an impossibility out of the common usage of agnosticism to mean "neither affirming nor denying a belief in God."
And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and naught more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so, neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired, nor the undesired, can cause such an one to waver. Steadfast is his mind, gained is deliverance.
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