The results and value of Science depend upon the fact that any disparity between Object and Subject any opposition of external things to the mind that knows them is obliterated. The factual, striven after by Science, dare not suffer any intrusion through attempts at dovetailing it into something mental or interpreting it by means of some human analogy.
“Not so quick,” replies the Zeit-Geist with some thickness of tongue.
“The fault is not in the atom, but in the void; atoms are facts, but voids are metaphysical. I hate metaphysics. Give me facts—facts like atoms which a man can take hold of and verify. Independent of the problem of creation, facts or things are the only truths.
Stepan Trofimovitch fondly loved his position as a “persecuted” man and, so to speak, an “exile.” There is a sort of traditional glamour about those two little words that fascinated him once for all and, exalting him gradually in his own opinion, raised him in the course of years to a lofty pedestal very gratifying to vanity. (The Devils)
Anarchical individualism denies that the entire man by reason of certain things which are in him, is a part of political society; totalitarianism states that man is part of political society by reason of himself as a whole and by reason of all that is in him (‘everything within the State, nothing against the State, nothing outside the State). The truth of the matter is that the entire man is a part of political society and exists with a view to its common good, but not by reason of himself as a whole.
The Radical will look squarely at all issues. He will not be so weighted down with material or malignant prejudice that he can only look upwards with a worm’s-eye view. He will not look down upon mankind with the distorted, unrealistic, ivory-tower bird’s-eye view, but will look straight ahead on the dead level, seeing man as a man. Not from a long distance, up or down, but as a man living among men.
Indeed, it is my experience that both men and women are fundamentally human, and that there is very little mystery about either sex, except the exasperating mysteriousness of human beings in general. And though for certain purposes it may still be necessary, as it…
If we approach religion from a merely historical point of view we are—I am quoting Hegel—like clerks in a bank registering other people’s wealth. We cannot study the history of religion in the hope of becoming religious ourselves. What we become is not religious, but learned in the history of some religions.
Then in the darkness I find a Power most stupendous, not to be approached by any power imaginable, and this is the principle, which giveth being to all generative, and other power. Nicholas of Cusa 1453