A Quote by William Greenough Thayer Shedd

Say what men may, it is doctrine that moves the world. He who takes no position will not sway the human intellect. — © William Greenough Thayer Shedd
Say what men may, it is doctrine that moves the world. He who takes no position will not sway the human intellect.
In the doctrine of the world and humankind as 'will to power and nothing else', Heidegger identified not an antidote to nihilism, but the completion of it. For what can be more destructive of truth and value than the doctrine that these are simply the impositions on the world of human exercises of power?
When Grand Masters play, they see the logic of their opponent's moves. One's moves may be so powerful that the other may not be able to stop him, but the plan behind the moves will be clear. Not so with Fischer. His moves did not make sense - at least to all the rest of us they didn't. We were playing chess, Fischer was playing something else, call it what you will. Naturally, there would come a time when we finally would understand what those moves had been about. But by then it was too late. We were dead.
Well could he ride, and often men would say, "That horse his mettle from his rider takes: Proud of subjection, noble by the sway, What rounds, what bounds, what course, what stop he makes!" And controversy hence a question takes, Whether the horse by him became his deed, Or he his manage by the well-doing steed.
The doctrine of the Second Coming teaches us that we do not and cannot know when the world drama will end. The curtain may be rung down at any moment: say, before you have finished reading this paragraph.
The doctrine of foreordination is not a doctrine of repose; instead, it is a doctrine for second- and third-milers, and it will draw out of them the last full measure of devotion. It is a doctrine for the deep believer but it will bring only scorn from the skeptic.
...you may be able to sway people's heads. But you can't sway their hearts.
Example moves the world more than doctrine.
To engage human energy, human skill, and human talent in the service of peace, for the alternative is unthinkable - war, destruction, and desolation; and to build a world community which will stand as a lasting monument to the millions of men and women, to such devoted and distinguished world citizens and fighters for peace as the late Dag Hammarskjöld, who have given their lives that we may live in happiness and peace.
If we suppose a sufficient righteousness and intelligence in men to produce presently, from the tremendous lessons of history, an effective will for a world peace - that is to say, an effective will for a world law under a world government - for in no other fashion is a secure world peace conceivable - in what manner may we expect things to move towards this end? . . . It is an educational task, and its very essence is to bring to the minds of all men everywhere, as a necessary basis for world cooperation, a new telling and interpretation, a common interpretation, of history.
In a modern world where a majority of women say, 'I don't need you, I've got my money, I've got my stuff,' I say, 'I desperately need men.' My whole album is a tribute to men. It takes a man in me to tell you that I'm on my knees for men.
In every serious doctrine of the destiny of men, there is some trace of the doctrine of the equality of men. But the capitalist really depends on some religion of inequality. The capitalist must somehow distinguish himself from human kind; he must be obviously above it or he would be obviously below it.
As income inequality increases, the social and political sway of those at the very, very top grows, too. They are nearly all men, and men whose lived experience tells them that women, for whatever reason, just don't have what it takes.
A doctrine-teaching, character-building university, the Brigham Young University is dedicated to the building of character and faith, for character is higher than intellect . . . . We are men of God first, men of letters second, men of science third, and noted men fourth, men of rectitude rather than academic competence. . . . Our academic training must be as impeccable as our lives.
Perfect sincerity, holiness, gigantic intellect, and all-conquering will. Let only a handful of men work with these, and the whole world will be revolutionized.
Our policy is to give all possible material aid to the nations that still resist aggression across the Atlantic and Pacific Oceans. And we make it abundantly clear that we intend to commit none of the fatal errors of appeasement. We have the thought that in this nation of many states we have found the way in which men of many racial origins may live together in peace. If the human race as a whole is to survive, the world must find a way by which men and nations may live together in peace. We cannot accept the doctrine that war must be forever a part of man's destiny.
We may insist as often as we like that man's intellect is powerless in comparison to his instinctual life, and we may be right in this. Nevertheless, there is something peculiar about this weakness. The voice of the intellect is a soft one, but it will not rest until it has gained a hearing. Finally, after a countless succession of rebuffs, it succeeds.
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