This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Thornton Wilder, fully Thornton Niven Wilder
The mind of Caesar. It is the reverse of most men's. It rejoices in committing itself. To us arrive each day a score of challenges; we must say yes or no to decisions that will set off chains of consequences. Some of us deliberate; some of us refuse the decision, which is itself a decision; some of us leap giddily into the decision, setting our jaws and closing our eyes, which is the sort of decision of despair. Caesar embraces decision. It is as though he felt his mind to be operating only when it is interlocking itself with significant consequences. Caesar shrinks from no responsibility. He heaps more and more upon his shoulders.
Belief | Custom | Daughter | Dread | Enough | Heaven | Ideas | Knowledge | Little | Love | Passion | People | Shame | Sincerity | World |
C. S. Peirce, fully Charles Sanders Peirce
Bad reasoning as well as good reasoning is possible; and this fact is the foundation of the practical side of logic.
Fatalism, whose solving word in all crises of behavior is "All striving is vain," will never reign supreme, for the impulse to take life strivingly is indestructible in the race. Moral creeds which speak to that impulse will be widely successful in spite of inconsistency, vagueness, and shadowy determination of expectancy. Man needs a rule for his will, and will invent one if one be not given him.
I cannot understand the willingness to act, no matter how we feel, without the belief that acts are really good and bad.
Our civilization is founded on the shambles, and every individual existence goes out in a lonely spasm of helpless agony. If you protest, my friend, wait till you arrive there yourself!
I devoutly believe in the reign of peace and in the gradual advent of some sort of socialistic equilibrium. The fatalistic view of the war function is to me nonsense, for I know that war-making is due to definite motives and subject to prudential checks and reasonable criticisms, just like any other form of enterprise. And when whole nations are the armies, and the science of destruction vies in intellectual refinement with the science of production, I see that war becomes absurd and impossible from its own monstrosity. Extravagant ambitions will have to be replaced by reasonable claims, and nations must make common cause against them.
Belief | Good | Understand |
What the whole community comes to believe in grasps the individual as in a vise. The war-function has grasped us so far; but the constructive interests may someday seem no less imperative, and impose on the individual a hardly lighter burden.
Belief | Excitement | Good | Need | Nothing | Right | Sense | Wrong | Understand |
There are moments of sentimental and mystical experience . . . that carry an enormous sense of inner authority and illumination with them when they come. But they come seldom, and they do not come to everyone; and the rest of life makes either no connection with them, or tends to contradict them more than it confirms them. Some persons follow more the voice of the moment in these cases, some prefer to be guided by the average results. Hence the sad discordancy of so many of the spiritual judgments of human beings; a discordancy which will be brought home to us acutely enough before these lectures end.
To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our dis-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time.
The last peculiarity of consciousness to which attention is to be drawn in this first rough description of its stream is that it is always interested more in one part of its object than in another, and welcomes and rejects, or chooses, all the while it thinks.
Belief | Courage | Eternal | Light | Means | Nature | Need | Trust | Wisdom | World |
The characteristics of the affective experience which, to avoid ambiguity, should, I think, be called the state of assurance rather than the faith-state, can be easily enumerated, though it is probably difficult to realize their intensity, unless one has been through the experience one's self.
Belief | Change | Passion | Peace | Salvation | Sense | Will | Loss |
Pray go back and recollect one of the conclusions to which I sought to lead you in my very first lecture. You may remember how I there argued against the notion that the worth of a thing can be decided by its origin. Our spiritual judgment, I said, our opinion of the significance and value of a human event or condition, must be decided on empirical grounds exclusively. If the fruits for life of the state of conversion are good, we ought to idealize and venerate it, even though it be a piece of natural psychology; if not, we ought to make short work of it, no matter what supernatural being may have infused it.