This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Moshé Feldenkreis, fully Moshé Pinchas Feldenkrais
What I understand by maturity, is the capacity of theindividual to break up total situations of previous experience into parts, to reform them into a pattern most suitable to the present circumstance, i.e., the conscious control effectively becomes the over-riding servo-mechanism of the nervous system.
Capacity | Control | Experience | Present | Reform | Understand |
Elizabeth Fry, fully Elizabeth "Betsy" Fry, née Gurney
Punishment is not for revenge, but to lessen crime and reform the criminal.
Mahatma Gandhi, fully Mohandas Karamchand Gandhi, aka Bapu
Leo Tolstoy's life has been devoted to replacing the method of violence for removing tyranny or securing reform by the method of nonresistance to evil. He would meet hatred expressed in violence by love expressed in selfsuffering. He admits of no exception to whittle down this great and divine law of love. He applies it to all the problems that trouble mankind.
Law | Life | Life | Love | Method | Problems | Reform | Tyranny | Trouble |
The entire style of thought in Reform bears the imprint of Protestant theology and philosophy. Jewish Orthodoxy, on the other hand, clearly reflects the style of thought characteristic of Catholic theology. That may explain in party why Orthodoxy attained its greatest strength in the Catholic part of Germany. The reaction of the Orthodox Jews against the modernist emphasis upon reason and the spirit of the times was very similar to that displayed by the Catholics among whom they lived. The spokesmen of Orthodoxy maintained that to recognise the primacy of reason was to place oneself outside of Judaism. They maintained that the authoritative character of traditional Judaism should be sufficient to validate whatever demands it makes on the Jew. Those demands, they argued, are intrinsically meant to be a challenge to whatever happens to be be the spirit of the times, rather than a concession to it. For (Rabbi) Samson Raphael Hirsch, the essence of modernity is the humanist assumption that salvation consists in the achievement of happiness and self-perfection. That assumption, according to him, is morally and spiritually untrue.
Achievement | Challenge | Character | Modernity | Reason | Reform | Salvation | Spirit | Strength | Style | Theology | Thought | Happiness | Thought |
Muhammed al-Taqī or Muhammad al-Jawād, given name Muhammad ibn ‘Alī ibn Mūsā
Modesty is the decoration of poverty, thanks-giving is the decoration of affluence and wealth. Patience and endurance are the ornaments and decorations of calamities and distress. Humility is the decoration of lineage, and eloquence is the decoration of speech. Committing to memory is the decoration of tradition (hadīth), and bowing the shoulders is the decoration of knowledge. Decency and good morale is the decoration of the mind, and a smiling face is the decoration of munifence and generiosity. Not boasting of doing favours is the decoration of good deeds, and humility is the decoration of service. Spending less is the decoration of contentment, and abondoning the meaningless and unnecessary things is the decoration of abstention and fear of God.
Boasting | Endurance | Fear | Good | Humility | Memory | Patience | Tradition |
Why is the relational view difficult for many educators? The relational view is hard for some American thinkers to accept because the Western tradition puts such great emphasis on individualism. In that tradition, it is almost instinctive to regard virtues as personal possessions, hard-won through a grueling process of character building. John Dewey rejected this view and urged us to consider virtues as “working adaptations of personal capacities with environing forces”. Care theorists expand this Deweyan insight and emphasize the role of our partners in interaction as a central factor in “environing forces.” We recognize moral interdependence. How good (or bad) I can be depends in substantial part on how you treat me. Acknowledging our moral interdependence means rejecting Kant’s claim that it is contradictory to make our ourselves responsible for another’s moral perfection. Care theorists insist that we must, indeed, accept such responsibility. Without imposing my values on an other, I must realize that my treatment of him may deeply affect the way he behaves in the world. Although no individual can escape responsibility for his own actions, neither can the community that produced him escape its part in making him what he has become.
Care | Character | Good | Individual | Insight | Means | Regard | Responsibility | Thinkers | Tradition |
Nelson Mandela, fully Nelson Rolihlahla Mandela
I regard it as a duty which I owed, not just to my people, but also to my profession, to the practice of law, and to the justice for all mankind, to cry out against this discrimination which is essentially unjust and opposed to the whole basis of the attitude towards justice which is part of the tradition of legal training in this country. I believed that in taking up a stand against this injustice I was upholding the dignity of what should be an honorable profession.
Dignity | Duty | Injustice | Injustice | Justice | Practice | Regard | Tradition | Training |
Paul Feyerabend, fully Paul Karl Feyerabend
A free society is a society in which all traditions have equal rights and equal access to the centers of power. A tradition receives these rights not because the importance the cash value, as it were) it has for outsiders but because it gives meaning to the lives of those who participate in it.
Paul Feyerabend, fully Paul Karl Feyerabend
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.
Good | Rationality | Tradition |
Paul Feyerabend, fully Paul Karl Feyerabend
Results from a given approach are "facts" as long as the approach fits the group or the tradition that is being addressed.
Everyone seems to have a clear idea of how other people should lead their lives, but none about his or her own… Everyone when they are young knows what their destiny is. At that point in their lives, everything is clear and everything is possible… Everything depends on which path you take… Everything in life has its price… Everyone's looking for the perfect teacher, but although their teachings might be divine, teachers are all too human, and that's something people find all too hard to accept. Don't confuse the teacher with the lesson, the ritual with the ecstasy, the transmitter of the symbol with the symbol itself. The Tradition is linked to our encounter with the forces of life and not with the people who bring this about. But we are weak: we ask the Mother to send us guides, and all she sends are signs to the road we need to follow… Everything has changed; it's just that we can't see it… Everything on earth is being continuously transformed, because the earth is alive... and it has a soul. We are part of that soul, so we rarely recognize that it is working for us.... we continue to change as change is the nature of man. No one is just this way. That is who they are today - it will not be who they are tomorrow.
Change | Destiny | Earth | Life | Life | Mother | Nature | Need | People | Tradition | Will | Teacher |
Peter Kropotkin, fully Prince Pyotr Alexeyevich Kropotkin
There are those, on the one hand, who hope to achieve the social revolution through the State by preserving and even extending most of its powers to be used for the revolution. And there are those like ourselves who see the State, both in its present form, in its very essence, and in whatever guise it might appear, an obstacle to the social revolution, the greatest hindrance to the birth of a society based on equality and liberty, as well as the historic means designed to prevent this blossoming. The latter work to abolish the State and not to reform it.
Birth | Equality | Hope | Means | Present | Reform | Revolution | Society | Work | Society | Obstacle |
Power, instrument of the collective force, created in society to serve as mediator between capital and labor, has become inescapably enchained to capital and directed against the proletariat. No political reform can resolve this contradiction, since, according to the avowal of politicians themselves, such a reform could only end by giving more energy and expansion to power, and until it had overthrown the hierarchy and dissolved society, power would not be able to attack the prerogatives of monopoly. The problem consists, then, for the working classes, not in capturing, but in defeating both power and monopoly, which would mean to make rise from the bowels of the people, from the depths of labor, a power greater, an action more powerful which would envelop capital and the State and subjugate them.
Action | Energy | Giving | Power | Reform | Society | Society |
Inayat Khan, aka Hazrat Inayat Khan, fully Pir-O-Murshid Hazrat Inayat Khan
In the world today many people think that one can do without religion, and that they themselves have outgrown religion by reason of their evolution. Many have no religious belief, and therefore the world has never been in a more chaotic condition. No doubt one finds in tradition and in history that in the name of religion the selfishness and ignorance of mankind have been given free reign. This is the reason why man, revolting against this state of things, has forsaken religion and forgotten that spirit which, in the name of religion, has also played its part in the world.
Doubt | History | Ignorance | Mankind | People | Reason | Religion | Selfishness | Spirit | Tradition | World | Think |
Pirke Avot, "Verses of the Fathers" or "Ethics of the Fathers" NULL
Seven marks characterize the clod and seven the wise man. The wise man does not speak before one who is greater than he in wisdom and he does not break in upon the speech of his fellow. He is not hasty to answer. He asks what is relevant and answers according to the Halakah. He speaks on the first point first and on the last point last. Where he has heard no tradition he says, "I have not heard"; and he agrees to what is true. The opposites of these attributes are the marks of the clod.
Pirke Avot, "Verses of the Fathers" or "Ethics of the Fathers" NULL
Rabbi Akiva said: “Jesting and frivolity lead a man towards promiscuity. Tradition is a safeguarding fence around the Torah. Tithes are a fence to wealth. Vows a fence to abstinence. Silence is a fence to wisdom.”
No practice or tradition trumps the human rights that belong to all of us.