With the exception of the instinct of self-preservation, the propensity for emulation is probably the strongest and most alert and persistent of the economic motives proper.
Man is like an island, a circle within circles. Man is separated from these outer circles by his mind, his beliefs, and the limitations put upon him by a life away from the Earth. The circle of man, the island of self, is the place of logic, the ‘I,’ the ego, and the physical self. That is the island that man has chosen to live within today, and in doing so he has created a prison for himself. The walls of the island prison are thick, made up of doubts, logic and lack of belief. His isolation from his greater circles of self is suffocating and prevents him from seeing life clearly and purely. It is a world of ignorance where the flesh is the only reality, the only god... Beyond man’s island of ego, his prison, lies the world of the spirit-that-moves-in-all-things, the force that is found in all things. It is a world that communicates to all entities of Creation and touches the creator. It is a circle of life that houses all man’s instinct, his deepest memory, his power to control his body and mind, and a bridge that helps man transcend flesh. It is a world that expands man’s universe and helps him to fuse himself to the earth. Most of all, it is a world that brings man to his higher self and to spiritual rapture.
Bring together all the children of the universe, you will see nothing in them but innocence, gentleness, and fear; were they born wicked, spiteful, and cruel, some signs of it would come from them; as little snakes strive to bite, and little tigers to tear. But nature having been of offensive weapons to man as to pigeons and rabbits, it cannot have given them an instinct to mischief and destruction.
All empty souls tend to extreme opinion. It is only in those who have built up a rich world of memories and habits of thought that extreme opinions affront the sense of probability. Propositions, for instance, which set all the truth upon one side can only enter rich minds to dislocate and strain, if they can enter at all, and sooner or later the mind expels them by instinct.
Civilized people cannot fully satisfy their sexual instinct without love.
All naturalism in morality, that is all healthy morality, is dominated by an instinct of life - some commandment of life is fulfilled through a certain canon of ‘shall’ and ‘shall not’, some hindrance and hostile element on life’s road is thereby removed. Anti-natural morality, that is virtually every morality that has hitherto been taught, reverenced and preached, turns on the contrary precisely against the instincts of life - it is a now secret, now loud and impudent condemnation of these instincts. By saying ‘God sees into the heart’ it denies the deepest and the highest desires of life and takes God for the enemy of life.
By morality the individual is taught to become a function of the herd, and to ascribe to himself value only as a function... Morality is the herd instinct in the individual.
Life is an instinct for growth, for survival, for the accumulation of forces, for power.
Belief must be something different from a mixture of opinions about God and the world, and of precepts for one life or for two. Piety cannot be an instinct craving for a mess of metaphysical and ethical crumbs.
I grieved to think how brief the dream of the human intellect had been. It had committed suicide. It had set itself steadfastly towards comfort and ease, a balanced society with security and permanency as its watchword, it had attained its hopes—to come to this at last. Once, life and property must have reached almost absolute safety. The rich had been assured of his wealth and comfort, the toiler assured of his life and work. No doubt in that perfect world there had been no unemployed problem, no social question left unsolved. And a great quiet had followed. It is a law of nature we overlook, that intellectual versatility is the compensation for change, danger, and trouble. An animal perfectly in harmony with its environment is a perfect mechanism. Nature never appeals to intelligence until habit and instinct are useless. There is no intelligence where there is no change and no need of change. Only those animals partake of intelligence that have to meet a huge variety of needs and dangers.
Nature never appeals to intelligence until habit and instinct are useless. There is no intelligence where there is no need of change.
Intellect is the knowledge obtained by experience of names and forms; wisdom is the knowledge which manifests only from the inner being; to acquire intellect one must delve into studies, but to obtain wisdom, nothing but the flow of divine mercy is needed; it is as natural as the instinct of swimming to the fish, or of flying to the bird. Intellect is the sight which enables one to see through the external world, but the light of wisdom enables one to see through the external into the internal world.
Every optimist moves along with progress and hastens it, while every pessimist would keep the worlds at a standstill. The consequence of pessimism in the life of a nation is the same as in the life of the individual. Pessimism kills the instinct that urges men to struggle against poverty, ignorance and crime, and dries up all the fountains of joy in the world.
An insatiable appetite for glory leads to sacrifice and death, but innate instinct leads to self-preservation and life.
Great souls by instinct to each other turn, demand alliance, and in friendship burn.
Imitation is the first instinct of the awakening mind.
Humor is the instinct for taking pain playfully.
Having discovered what requirements religion and sciences put on our attitude to the uppermost questions of the world view, we are now going to investigate whether, and to what extent, those two kinds of requirements can be brought into mutual agreement. It is primarily evident that this investigation (Prüfung) can concern only such laws in which religion and sciences meet each other. There are namely many fields in which they do not have anything in common. For example, all questions of ethics are irrelevant for natural sciences, equally as the values of natural constants are of no meaning for the religion.
The religion and science meet, on the contrary, in the question about the existence and essence of the supreme power (Macht) governing the world, and here the answers they both furnish, are at least to a certain extent mutually comparable. They are in no way, as we have seen, in contradiction (Widerspruch), but they agree in that firstly, there exists a reasonable world order (vernünftiger Weltordnung) independent from man and secondly, the essence of this order is never knowable directly, but only indirectly, or it can be only intuitively guessed. Religion uses to this effect its own specific (eigentümlichen) symbols, exact sciences use measurements based on sensual perceptions. In this sense nothing prevents us – and our instinct of knowledge, demanding a unified world view, even requires it – to identify the world order of natural sciences with the god of religion (Gott der Religion). According to this, the deity (die Gottheit), which believing man strives to approach using his visual symbols, is in its essence identical (wesensgleich) with the power of natural laws (naturgesetzlichen Macht), about which the researching man learns to a certain extent with the help of sensual experiences.
One of the things I benefited from when I started this business was that I didn’t know anything. I was just instinct with no preconceived notions. This enabled me to learn and change quickly without having to worry about maintaining any kind of status quo, like some of my bigger competitors.
What a weak, credulous, incredulous, unbelieving, superstitious, bold, frightened, what a ridiculous world ours is, as far as concerns the mind of man. How full of inconsistencies, contradictions and absurdities it is. I declare that taking the average of many minds that have recently come before me ... I should prefer the obedience, affections and instinct of a dog before it.