22
" But genius, and even great talent, springs less from seeds of intellect and social refinement superior to those of other people than from the faculty of transforming and transposing them. To heat a liquid with an electric lamp requires not the strongest lamp possible, but one of which the current can cease to illuminate, can be diverted so as to give heat instead of light. To mount the skies it is not necessary to have the most powerful of motors, one must have a motor which, instead of continuing to run along the earth's surface, intersecting with a vertical line the horizontal line which it began by following, is capable of converting its speed into lifting power. Similarly, the men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is the most brilliant or their culture the most extensive, but those who have had the power, ceasing suddenly to live only for themselves, to transform their personality into a sort of mirror, in such a way that their life, however mediocre it may be socially and even, in a sense, intellectually, is reflected by it, genius consisting in reflecting power and not int he intrinsic quality of the scene reflected. "
― Marcel Proust , Within a Budding Grove, Part 2
24
" But in the depths of his heart, the older he became, and the more intimately he knew his brother, the more and more frequently the thought struck him that this faculty of working for the public good, of which he felt himself utterly devoid, was possibly not so much a quality as a lack of something --not a lack of good, honest, noble desires and tastes, but a lack of vital force, of what is called heart, of that impulse which drives a man to choose someone out of the innumerable paths of life, and to care only for that one. The better he knew his brother, the more he noticed that Sergey Ivanovitch, and many other people who worked for the public welfare, were not led by an impulse of the heart to care for the public good, but reasoned from intellectual considerations that it was a right thing to take interest in public affairs, and consequently took interest in them. Levin was confirmed in this generalization by observing that his brother did not take questions affecting the public welfare or the question of the immortality of the soul a bit more to heart than he did chess problems, or the ingenious construction of a new machine. "
― Leo Tolstoy , Anna Karenina
26
" Since knowledge, thinking, and rational action are properties of the individual, since the choice to exercise his rational faculty or not depends on the individual, man’s survival requires that those who think be free of the interference of those who don’t. Since men are neither omniscient nor infallible, they must be free to agree or disagree, to cooperate or to pursue their own independent course, each according to his own rational judgment. Freedom is the fundamental requirement of man’s mind.
A rational mind does not work under compulsion; it does not subordinate its grasp of reality to anyone’s orders, directives, or controls; it does not sacrifice its knowledge, its view of the truth, to anyone’s opinions, threats, wishes, plans, or “welfare.” Such a mind may be hampered by others, it may be silenced, proscribed, imprisoned, or destroyed; it cannot be forced; a gun is not an argument. (An example and symbol of this attitude is Galileo.)
It is from the work and the inviolate integrity of such minds—from the intransigent innovators—that all of mankind’s knowledge and achievements have come. (See The Fountainhead.) It is to such minds that mankind owes its survival. (See Atlas Shrugged.) "
― Ayn Rand , Capitalism: The Unknown Ideal
30
" Take away all the moral beauty and sweetness in the Word, and the Bible is left wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honoured, loved, submitted to, and served, as He requires of us, and the amiableness of the duties themselves that are required of us. And by this is seen the true evil of sin; for he who sees the beauty of holiness must necessarily see the hatefulness of sin, its contrary. By this men understand the true glory of heaven, which consists in the beauty and happiness that is in holiness. By this is seen the amiableness and happiness of both saints and angels. He that sees beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fulness of all things, without which all the world is empty, no better than nothing, yea, worse than nothing. Unless this is seen, nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood that is worthy of the exercise of the noble faculty of understanding. This is the beauty of the Godhead, and the divinity of Divinity (if I may so speak), the good of the infinite Fountain of good; without which, God Himself (if that were possible) would be an infinite evil; without which we ourselves had better never have been; and without which there had better have been no being. "
― Jonathan Edwards , The Religious Affections
31
" We must consider also whether soul is divisible or is without parts, and whether it is everywhere homogeneous or not; and if not homogeneous, whether its various forms are different specifically or generically; up to the present time those who have discussed and investigated soul seem to have confined themselves to the human soul. We must be careful not to ignore the question whether soul can be defined in a single account, as is the case with animal, or whether we must not give a separate account of each sort of it, as we do for horse, dog, man, god (in the latter case the universal, animal—and so too every other common predicate—is either nothing or posterior). Further, if what exists is not a plurality of souls, but a plurality of parts of one soul, which ought we to investigate first, the whole soul or its parts? It is also a difficult problem to decide which of these parts are in nature distinct from one another. Again, which ought we to investigate first, these parts or their functions, mind or thinking, the faculty or the act of sensation, and so on? If the investigation of the functions precedes that of the parts, the further question suggests itself: ought we not before either to consider the correlative objects, e.g. of sense or thought? It seems not only useful for the discovery of the causes of the incidental proprieties of substances to be acquainted with the essential nature of those substances (as in mathematics it is useful for the understanding of the property of the equality of the interior angles of a triangle to two right angles to know the essential nature of the straight and the curved or of the line and (the plane) but also conversely, for the knowledge of the essential nature of a substance is largely promoted by an acquaintance with its properties: for, when we are able to give an account conformable to experience of all or most of the properties of a substance, we shall be in the most favourable position to say something worth saying about the essential nature of that subject: in all demonstration a definition of the essence is required as a starting point, so that definitions which do not enable us to discover the incidental properties, or which fail to facilitate even a conjecture about them, must obviously, one and all, be dialectical and futile." —from_On the Soul: Book I_ "
32
" ...The happy Warrior... is he... whose powers shed round him in the common strife, or mild concerns of ordinary life, a constant influence, a peculiar grace; but who, if he be called upon to face some awful moment to which Heaven has joined great issues, good or bad for human kind, is happy as a lover; and attired with sudden brightness, like a man inspired; and, through the heat of conflict, keeps the law in calmness made, and sees what he foresaw; or if an unexpected call succeed, come when it will, is equal to the need: he who, though thus endued as with a sense and faculty for storm and turbulence, is yet a soul whose master-bias leans to homefelt pleasures and to gentle scenes; sweet images! which, wheresoe'er he be, are at his heart; and such fidelity it is his darling passion to approve; more brave for this, that he hath much to love: "
― William Wordsworth , Character of the Happy Warrior
39
" Religious fundamentalism advocates homophobia, misogyny, xenophobia, polygamy and many other primitive evils. Can you imagine, somebody telling you, your love for your dearly beloved is a sin! Can you imagine, somebody telling you, women are inferior to men, and are meant only serve the men! Can you imagine, somebody telling you, a man can have multiple wives, and yet be deemed civilized! Here that somebody is a fundamentalist – a theoretical pest from the stone-age, who somehow managed to survive even amidst all the rise of reasoning and intellect. Such a creature with no modern mental faculty whatsoever, knows nothing beyond the words of a book, written hundreds or thousands of years ago, when ignorance was the default mode of thinking in the society. It does not only believe every single word of a book to be literally true, but puts all its efforts to convince others to believe the same. This way, it would be an understatement to say, such is a worthless creature. In reality, such a creature can cause a catastrophic contagion in a society, especially if that society is already going through socio-political turmoil. "
― Abhijit Naskar
40
" But I would point out that there is another and still more important function of great mountains - the culture not of athletic faculty alone, but of that intellectual sympathy with untamed and primitive Nature which our civilization threatens to destroy. A mountain is something more than a thing to climb. To the many who, on a fine summer day, swarm up Skiddaw or Snowdon by the well-worn pony-paths, it is pure holiday-making; to the few who (in another sense) swarm up Scafell Pinnacel or the Napes needle, it is pure gymnastics; but between or beyond these two classes there are those - pilgrims I call them - who find mountain climbing what only mountains can give, the contact with unsophisticated Nature, the opportunity to be alone, to be out of and above the world of ordinary life, to pass from the familiar sights and surroundings into a cloudland of new shapes and sounds, where one feels the fascination of that undiscoverable secret (I do not know how else to name it) by which every true nature-lover is allured. "
― Henry Stephens Salt
