According to this philosophy, each man consists of three parts - the body, the internal organ or the mind, and behind that, what is called the Atman, the Self.
Individual psychotherapy - that is, engaging a distressed fellow human in a disciplined conversation and human relationship - requires that the therapist have the proper temperament and philosophy of life for such work. By that I mean that the therapist must be patient, modest, and a perceptive listener, rather than a talker and advice-giver.
Philosophy is an odd thing. . . There is no particular Socratic or Dimechian or Kantian way to live your life. They don't offer ethical codes and standards by which to live your life.
To know psychology, therefore, is absolutely no guarantee that we shall be good teacher.
It is right noble to fight with wickedness and wrong; the mistake is in supposing that spiritual evil can be overcome by physical means.
The Sun Stone, the famous Aztec calendar, is unquestionably a perfect summary of science, philosophy, art and religion.
I'm always concerned about marketing or commercial philosophies. I can't feel good about having my name on a bottle of perfume that comes from a factory making perfume with all the same ingredients as every other perfume. I can't feel good about a factory overseas polluting the air for something with my name on it. I'm okay with music - because it's digital or a CD. My music is my emotion in a bottle. But how is a perfume supposed to reflect me? How is a sweatshirt supposed to represent me?
In the first place a philosophical proposition must be general. It must not deal specially with things on the surface of the earth, or within the solar system, or with any other portion of space and time. . . . This brings us to a second characteristic of philosophical propositions, namely that they must be a priori. A philosophical proposition must be such as can neither be proved nor disproved by empirical evidence. . . . Philosophy, if what has been said is correct, becomes indistinguishable from logic as that word has now come to be used.
If you disrespect everybody that you run into, how in the world do you think everybody's supposed to respect you?
I don't master my craft or my style enough to have any philosophy or dogma to which I feel I belong.
Did you think you could have the good without the evil? Did you think you could have the joy without the sorrow?. . . . I have been thinking much about pain. How could I help it?. . . . Sooner or later, regardless of the wit of man, we have pain to face; a reality; a final inescapable, immutable fact of life. What poor souls, if we have then no philosophy to face it with! This pain will not last; it never has lasted. I'll think about what I am going to write tomorrow-not about me, not about my body.
Would you respect me if I didn't have this gun? Cause without it, I don't get it, and that's why I carry one.
Truth is the object of philosophy, but not always of philosophers.
I am an Epicurean. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greek and Roman leave to us.
It should be apparent that the belief in objectivity in journalism, as in other professions, is not just a claim about what kind of knowledge is reliable. It is also a moral philosophy, a declaration of what kind of thinking one should engage in, in making moral decisions. It is, moreover, a political commitment, for it provides a guide to what groups one should acknowledge as relevant audiences for judging one's own thoughts and acts.
Western philosophers gained access to Asian and African traditions initially by noting similarities and differences. But that, as A. C. Mukerji, of Allahabad, was to note in 1932, is not to do philosophy, but is at best a preparation.
My mind was formed by studying philosophy, Plato and that sort of thing.
Above all, creators remain drawn to the age-old paradoxes that philosophy grapples with [and]. . . that art occasionally resolves. . . the problem of the one and the many; unity and variety; determinism and freedom; mechanism and vitalism; good and evil; time and eternity; the plenum and the void; moral absolutism and relativism. . . These are the basic problems of human existence, and as far as we possibly can we arrange things to forget them.
Philosophy goes no further than probabilities, and in every assertion keeps a doubt in reserve.
Better contraceptives will control population only if people will use them. A nuclear holocaust can be prevented only if the conditions under which nations make war can be changed. The environment will continue to deteriorate until pollution practices are abandoned. We need to make vast changes in human behavior.