The best books are those which best teach men how to live.
Education should be a way of making inquiring minds inquire. Students enter school as question marks but in too many schools they leave as periods. We must teach them to imagine, to train their memories.
I cannot teach you the ten principles of service. But a little child and a thief can show you what they are. From the child you can learn three things: He is merry for no particular reason; never for a moment is he idle; when he needs something, he demands it vigorously. The thief can instruct you in seven things: He does his service by night; if he does not finish what he has set out to do, in one night, he devotes the next night to it; he and those who work with him love one another; he risks his life for small gains; what he takes has so little value for him that he gives it up for a very small coin; he endures blows and hardship, and it matters nothing to him; he likes his trade and would not exchange it for any other.
It is better to inspire the heart with a noble sentiment than to teach the mind a truth of science.
Some there are who are clear-sighted and do not need my teachings, and some whose eyes are clouded with dust who will not heed it though given, but between these two there are also some with but little dust in their eyes, who can be helped to see; and for the sake of these I will go back among mankind and teach.
The best teacher is the one who suggests rather than dogmatizes, and inspires his listener with the wish to teach himself.
Every human being has a work to carry on within, duties to perform abroad, influences to exert, which are peculiarly his, and which no conscience but his own can teach.
How many a knot of mystery and misunderstanding would be untied by one word spoken in simple and confiding truth of heart! How many a solitary place would be made glad if love were there, and how many a dark dwelling would be filled with light!
They teach us to remember; why do not they teach us to forget? There is not a man living who has not, some time in his life, admitted that memory was as much of a curse as a blessing.
By academic freedom I understand the right to search for truth and to publish and teach what one holds to be true. This right implies also a duty: one must not conceal any part of what one has recognized to be true.
There is too much stress today on material things. I try to teach my children not so much the value of cents, but the sense of values.
Pain and pleasure, good and evil, come to us from unexpected sources. It is not there where we have gathered up our brightest hopes, that the dawn of happiness breaks. It is not there where we have glanced our eye with affright, that we find the deadliest gloom. What should this teach use? To bow to the great and only Source of light, and live humbly and with confiding resignation.
Your true nature is not lost in moments of delusion, nor is it gained at the moment of enlightenment. It was never born and can never die. It shines through the whole universe, filling emptiness, one with emptiness. It is without time or space, and has no passions, actions, ignorance, or knowledge. In it there are no things, no people, and no Buddhas; it contains not the smallest hairbreadth of anything that exists objectively; it depends on nothing and is attached to nothing. It is all-pervading, radiant beauty: absolute reality, self-existent and uncreated. How then can you doubt that the Buddha has no mouth to speak with and nothing to teach, or that the truth is learned without learning, for who is there to learn? It is a jewel beyond all price.
The end of all moral speculations is to teach us our duty; and, by proper representations of deformity of vice, and beauty of virtue, beget correspondent habits, and engage us to avoid the one and embrace the other. But is this ever to be expected from inferences and conclusions of the understanding, which of themselves have no hold of the affections, or set in motion the active powers of men? They discover truths: but where the truths which they discover are indifferent, and beget no desire or aversion, they can have no influence on conduct and behavior.
In civilized life... it has at last become possible for large numbers of people to pass from the cradle to the grave without ever having had a pang of genuine fear. Man of us need an attack of mental disease to teach us the meaning of the word. Hence the possibility of so much blindly optimistic philosophy and religion.
Who studies with a view to teach will have opportunity to learn and to teach; who studies with a view to practice, will have opportunity to learn, teach and practice.
He has learned to no purpose, that is not able to teach.
To teach without words and to be useful without action, few among men are capable of this.
When a person is born, he finds the world in a certain organized fashion. As he grows up, he tries to adjust himself to the assumptions that are accepted in the world. He views each event that occurs with the same perspective as the other people of his generation. These perspectives originated in the past and have been handed down from parents to children. These assumptions are taken for granted to such an extent that most people react to the accepted perspective of the world as if they were laws of the universe that cannot be changed. They are accepted as reality and are not challenged. Only a small minority of people obtain the necessary wisdom to look at the world with complete objectivity. They take a critical look at teach and every thing and try to understand everything as it really is instead of accepting the general prevalent outlook. Those who try to investigate the origin of every perspective will perceive everything in a much different light than is commonly accepted.
A wise system of education will at least teach us how little man yet knows, how much he has still to learn.