All that we call common sense and rationality and practicality... only means that for certain dead levels of our life we forget that we have forgotten. All that we call spirit and art and ecstasy only means that for one awful instant we remember that we forget.
We are not immortal, but our acts are... The question is not why we exist but whether we deserve to exist as supposedly rational beings if we act like conquerors rather than caring beings willing to share the planet with all those who are less powerful, and to act with restraint in respecting the needs of others and all life to come. As a species, we are on trial to see whether rationality was an advance or a tragic mistake.
Reason itself... demands that we recognize the limited place of the virtues of cognition, inquiry, and the cerebral side of life. An adequate account of rationality must rightly stress its importance and primacy while recognizing that the intellectual virtues are only limited components of the good life.
When intuition is developed, it should lead the way into the unknown, with slower-moving reason following behind, evaluating the appropriateness of intuitive insights and inspirations along the way. Thus intuition might inspire us to embark on a new path through life, but rationality can help us with everyday decision-making as we struggle to manifest our vision.
A conviction, akin to religious feeling, of the rationality or intelligibility of the world lies behind all scientific work of a higher order. This firm belief, a belief bound up with deep feeling, in a superior mind that reveals itself in the world of experience, represents my conception of God.
Immortality is but a way of saying that the determination of expectancy is the essential factor of rationality.
Religion, according to the Hindu, is not compounded of dogmas and creeds. Religion is a way of life in consonance with rationality and Truth. Truth is not and cannot be revealed once and for all - it must ever be a progressive revelation.
The preservation of peace and the improvement of the lot of all people require us to have faith in the rationality of humans. If we have this faith and if we pursue understanding, we have not the promise but at least the possibility of success. We should not be misled by promises. Humanity in all its history has repeatedly escaped disaster by a hair’s breadth. Total security has never been available to anyone. To expect it is unrealistic; to imagine that it can exist is to invite disaster.
The man who would emancipate art from discipline and reason is trying to elude rationality, not merely in art, but in all existence.
Art teaches us to respect imagination as something far beyond human creation and intention. To live our ordinary life artfully is to have this sensibility about the things of daily life, to live more intuitively and to be willing to surrender a measure of our rationality and control in return for the gifts of soul... Leonardo da Vinci asks an interesting question in one of his notebooks: "Why does the eye see a thing more clearly in dreams than the imagination when awake?" One answer is that the eye of the soul perceives the eternal realities so important to the heart. In waking life, most of us see only with our physical eyes, even though we could, with some effort of imagination, glimpse fragments of eternity in the most ordinary passing events. Dream teaches us to look with that other eye, the eye that in waking life belongs to the artist, to each of us as artist... Without art we live under the illusion that there is only time, and not eternity.
Likewise, looking deep within the mind, in the very most interior part of the self, when the mind becomes very, very quite, and one listens very carefully, in that infinite silence, the soul begins to whisper, and its feather-soft voice takes one far beyond what the mind could ever imagine, beyond anything rationality could possibly tolerate, beyond anything logic can endure. In its gentle whisperings, there are the faintest hints of infinite love, glimmers of a life that time forgot, flashes of a bliss that must not be mentioned, an infinite intersection where the mysteries of eternity breathe life into mortal time, where suffering and pain have forgotten how to pronounce their own names, this secret quiet intersection of time and the very timeless, an intersection called the soul.
All human behavior is scheduled and programmed through rationality. There is a logic of institutions and in behavior and in political relations. In even the most violent ones there is a rationality. What is most dangerous in violence is its rationality. Of course violence itself is terrible. But the deepest root of violence and its permanence come out of the form of the rationality we use. The idea had been that if we live in the world of reason, we can get rid of violence. This is quite wrong. Between violence and rationality there is no incompatibility.
A scientist, an artist, a citizen is not like a child who needs papa methodology and mama rationality to give him security and direction, he can take care of himself, for he is the inventor not only of laws, theories, pictures, plays, forms of music, ways of dealing with his fellow man, institutions, but also entire world view, he is the inventor of entire forms of like.
Traditions are neither good nor bad, they simply are... Rationality is not an arbiter of traditions; it is itself a tradition or an aspect of a tradition.
If a being suffers there can be no moral justification for refusing to take that suffering into consideration. No matter what the nature of the being, the principle of equality requires that its suffering be counted equally with the like suffering - insofar as rough comparisons can be made - of any other being. So the limit of sentience is the only defensible boundary of concern for the interests of others. To mark this boundary by some other characteristic like intelligence or rationality would be to mark it in an arbitrary manner. Why not choose some other characteristic, like skin color?
If theology is an effort to construct a rational and systematic view of life out of the various and sometimes contradictory myths which are associated with a single religious tradition, philosophy carries the process one step further by seeking to dispense with the mythical basis altogether and resting its world-view entirely upon the ground of rational consistency. Thus for Hegel, religion is no more than primitive philosophy in terms of crude picture-thinking, which a more advanced rationality refines. This rationalization of myth is indeed inevitable and necessary, lest religion be destroyed by undisciplined and fantastic imagery or primitive and inconsistent myth. Faith must feed on reason. (Unamuno.) But reason must also feed on faith. Every authentic religious myth contains paradoxes of the relation between the finite and the eternal which cannot be completely rationalized without destroying the genius of true religion.
The measure of our rationality determines the degree of vividness with which we appreciate the needs of other life, the extent to which we become conscious of the real character of our own motives and impulses, the ability to harmonize conflicting impulses in our own life and in society, and the capacity to choose adequate means for approved ends.
As we have seen, an adaptive challenge consists of a gap between the shared values people hold and the reality of their lives, or of a conflict among people in a community over values or strategy. 1. What’s causing the distress? 2. What internal contradictions does the distress represent? 3. What are the histories of these contradictions? 4. What perspectives and interests have I and others come to represent to various segments of the community that are now in conflict? 5. In what ways are we in the organization or working group mirroring the problem dynamics in the community?
Skepticism's bad rap arises from the impression that, however necessary the activity, it can only be regarded as a negative removal of false claims. Not so... Proper debunking is done in the interest of an alternate model of explanation, not as a nihilistic exercise. The alternate model is rationality itself, tied to moral decency--the most powerful joint instrument for good that our planet has ever known.
So why fret and care that the actual version of the destined deed was done by an upper class English gentleman who had circumnavigated the globe as a vigorous youth, lost his dearest daughter and his waning faith at the same time, wrote the greatest treatise ever composed on the taxonomy of barnacles, and eventually grew a white beard, lived as a country squire just south of London, and never again traveled far enough even to cross the English Channel? We care for the same reason that we love okapis, delight in the fossil evidence of trilobites, and mourn the passage of the dodo. We care because the broad events that had to happen, happened to happen in a certain particular way. And something unspeakably holy—I don't know how else to say this—underlies our discovery and confirmation of the actual details that made our world and also, in realms of contingency, assured the minutiae of its construction in the manner we know, and not in any one of a trillion other ways, nearly all of which would not have included the evolution of a scribe to record the beauty, the cruelty, the fascination, and the mystery.