This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Peter Kropotkin, fully Prince Pyotr Alexeyevich Kropotkin
A principle or theory of life and conduct under which society is conceived without government — harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups.
Conduct | Government | Harmony | Life | Life | Obedience | Society | Submission | Society | Government |
Peter Geach, fully Peter Thomas Geach
I must first clear up an ambiguity in the phrase 'doing evil that good may come'. We cannot ask whether e. g. Caesar's death was a good or bad thing to happen; there are various titles under which it may be called good or bad. One might very well say e. g. that a violent death was a bad thing to happen to a living organism but a good thing to happen to a man who claimed divine worship, and this would again leave it open whether doing Caesar to death was a good or bad thing to do for Brutus and the rest. Now when I speak of 'not doing evil that good may come', what I mean is that certain sorts of act are such bad things to do that they must never be done to secure any good or avoid any evil. For A to kill a man or cut off his arm is not necessarily a bad thing to do, though it is necessarily bad that such a thing should happen to a living organism. Only by a fallacy of equivocation can people argue that if you accept the principle of not doing evil that good may come, then you must be against capital punishment and surgical operations.
Ambiguity | Capital punishment | Death | Equivocation | Evil | Fallacy | Good | Kill | Man | People | Punishment |
Peter Kropotkin, fully Prince Pyotr Alexeyevich Kropotkin
One single war — we all know — may be productive of more evil, immediate and subsequent, than hundreds of years of the unchecked action of the mutual-aid principle may be productive of good.
To know oneself—this was the first principle and the first demand of old psychological schools. We still remember these words, but have lost their meaning… To know oneself is a long process. First we must study.
Old |
Pitirim A. Sorokin, fully Pitirim Alexandrovich (Alexander) Sorokin
Sensate culture, has these features: The defining cultural principle is that true reality is sensory – only the material world is real. There is no other reality or source of values. This becomes the ubiquitous organizing principle of society. It permeates every aspect of culture and defines the basic mentality. People are unable to think in any other terms. Sensate culture pursues science and technology, but dedicates little creative thought to spirituality or religion. Dominant values are wealth, health, bodily comfort, sensual pleasures, power and fame. Ethics, politics, and economics are utilitarian and hedonistic. All ethical and legal precepts are considered mere man-made conventions, relative and changeable. Art and entertainment emphasize sensory stimulation. In the decadent stages of Sensate culture there is a frenzied emphasis on the new and the shocking (literally, sensationalism). Religious institutions are mere relics of previous epochs, stripped of their original substance, and tending to fundamentalism and exaggerated fideism (the view that faith is not compatible with reason).
Culture | Economics | Entertainment | Faith | Little | People | Power | Reality | Science | Spirituality | Thought | World | Think | Thought |
The first way is the way of the Fakir. It is a long, difficult and uncertain way. A fakir works on the physical body, on conquering physical pain… The second way is the way of the Monk. This way is shorter, more sure and definite. It requires certain conditions, but above all it requires faith, for if there is no faith a man cannot be a true monk… The third way is the way of the Yogi, the way of knowledge and consciousness .... When we speak of yogis we really take only Jnana-Yoga and Raja-Yoga. Jnana-Yoga is the yoga of knowledge, of a new way of thinking. It teaches to think in different categories, not in categories of space and time and of causality. And Raja-Yoga is work on being, on consciousness… Then in the Fourth Way the first principle is that man must not believe in anything; he must learn; so faith does not enter into the Fourth Way. One must not believe what one hears or what one is advised, one must find proofs for everything. If one is convinced that something is true, then one can believe it, but not before.
Consciousness | Faith | Knowledge | Man | Space | Time | Work | Think |
How far down the evolutionary scale shall we go? Shall we eat fish? What about shrimps? Oysters? To answer these questions we must bear in mind the central principle on which our concern for other beings is based…the only legitimate boundary to our concern for the interests of other beings is the point at which it is no longer accurate to say that the other being has interests. To have interests, in a strict, non-metaphorical sense, a being must be capable of suffering or experiencing pleasure. If a being suffers, there can be no moral justification for disregarding that suffering, or for refusing to count it equally with the like suffering of any other being. But the converse of this is also true. If a being is not capable of suffering, or of enjoyment, there is nothing to take into account.
Justification | Mind | Nothing | Suffering |
Peter Kropotkin, fully Prince Pyotr Alexeyevich Kropotkin
Anarchism, the name given to a principle or theory of life and conduct under which society is conceived without government — harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being. In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions. They would represent an interwoven network, composed of an infinite variety of groups and federations of all sizes and degrees, local, regional, national and international temporary or more or less permanent — for all possible purposes: production, consumption and exchange, communications, sanitary arrangements, education, mutual protection, defense of the territory, and so on; and, on the other side, for the satisfaction of an ever-increasing number of scientific, artistic, literary and sociable needs. Moreover, such a society would represent nothing immutable. On the contrary — as is seen in organic life at large — harmony would (it is contended) result from an ever-changing adjustment and readjustment of equilibrium between the multitudes of forces and influences, and this adjustment would be the easier to obtain as none of the forces would enjoy a special protection from the state.
Conduct | Defense | Government | Harmony | Life | Life | Nothing | Obedience | Organic | Society | Submission | Society | Government |
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?
Equality | Intelligence | Justification | Nature | Rationality | Suffering |
Racists violate the principle of equality by giving greater weight to the interests of members of their own race when there is a clash between their interests and the interests of those of another race. Sexists violate the principle of equality by favoring the interests of their own sex. Similarly, speciesists allow the interests of their own species to override the greater interests of members of other species. The pattern is identical in each case.
Peter L. Berger, fully Peter Ludwig Berger
So I think one can say on empirical grounds – not because of some philosophical principle – that you can’t have democracy unless you have a market economy.
Peter Kropotkin, fully Prince Pyotr Alexeyevich Kropotkin
In primitive Buddhism, in primitive Christianity, in the writings of some of the Mussulman teachers, in the early movements of the Reform, and especially in the ethical and philosophical movements of the last century and of our own times, the total abandonment of the idea of revenge, or of "due reward" — of good for good and evil for evil — is affirmed more and more vigorously. The higher conception of "no revenge for wrongs," and of freely giving more than one expects to receive from his neighbors, is proclaimed as being the real principle of morality — a principle superior to mere equivalence, equity, or justice, and more conducive to happiness. And man is appealed to be guided in his acts, not merely by love, which is always personal, or at the best tribal, but by the perception of his oneness with each human being. In the practice of mutual aid, which we can retrace to the earliest beginnings of evolution, we thus find the positive and undoubted origin of our ethical conceptions; and we can affirm that in the ethical progress of man, mutual support — not mutual struggle — has had the leading part. In its wide extension, even at the present time, we also see the best guarantee of a still loftier evolution of our race.
Evil | Evolution | Giving | Good | Guarantee | Man | Morality | Oneness | Perception | Practice | Present | Progress | Receive | Revenge | Struggle |
Philip Dormer Stanhope, 4th Earl of Chesterfield
Truth, but not the whole truth, must be the invariable principle of every man who hath either religion, honour, or prudence. Those who violate it, may be cunning, but they are not able. Lies and perfidy are the refuge of fools and cowards.
The phrase ‘Sense of the Earth should be understood to mean the passionate concern for our common destiny which draws the thinking part of life ever further onward. In principle there is no feeling which has a firm foundation in nature, or greater power. But in fact there is also no feeling which awakens so belatedly, since it can become explicit only when our consciousness has expanded beyond the broadening, but still far too restricted, circles of family, country and race, and has finally discovered that the only truly natural and real human Unity is the Spirit of Earth.
Consciousness | Destiny | Earth | Life | Life | Spirit | Thinking | Unity |
Piet Mondrian, fully Pieter Cornelis "Piet" Mondriaan, after 1906 Mondrian
As you can see this is a composition of vertical and horizontal lines which will (in an abstract manner) have to express the idea of rising upwards, of magnitude. This is the same idea which used, for example, to be the guiding principle in the construction of cathedrals. Since only the manner of expression and not the representation has to express this general idea, I have not given any title. An abstract human mind will, of itself, receive the intended impression. I always confine myself to expressing the general.
I undertake to discuss the vital principle of our government and our institutions, property: I am in my right. I may be mistaken in the conclusion which shall result from my investigations: I am in my right. I think best to place the last thought of my book first: still am I in my right.
Government | Thought | Government | Think | Thought |
Inayat Khan, aka Hazrat Inayat Khan, fully Pir-O-Murshid Hazrat Inayat Khan
In the inner life the greatest principle that one should observe is to beunassuming, quiet, without any show of wisdom, without any manifestation of learning, without any desire to let anyone know how farone has advanced, not even letting oneself know how far one has gone. The task to be accomplished is the entire forgetting of oneself andharmonizing with one’s fellowman; acting in agreement with all, meeting everyone on his own plane, speaking to everyone in his own tongue,answering the laughter of one’s friends with a smile, and the pain of another with tears, standing by one’s friends in their joy and their sorrow, whatever be one’s own grade of evolution.
Soul thus is nowhere but in the Principle which has that characteristic existence at once nowhere and everywhere.
The sensitive eye can never be able to survey, the orb of the sun, unless strongly endued with solar fire, and participating largely of the vivid ray. Everyone therefore must become divine, and of godlike beauty, before he can gaze upon a god and the beautiful itself. Thus proceeding in the right way of beauty he will first ascend into the region of intellect, contemplating every fair species, the beauty of which he will perceive to be no other than ideas themselves; for all things are beautiful by the supervening irradiations of these, because they are the offspring and essence of intellect. But that which is superior to these is no other than the fountain of good, everywhere widely diffusing around the streams of beauty, and hence in discourse called the beautiful itself because beauty is its immediate offspring. But if you accurately distinguish the intelligible objects you will call the beautiful the receptacle of ideas; but the good itself, which is superior, the fountain and principle of the beautiful; or, you may place the first beautiful and the good in the same principle, independent of the beauty which there subsists.
Beauty | Distinguish | God | Good | Ideas | Right | Will | Beauty | God |