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1 " Our knowledge springs from two fundamental sources of our mind; the first is to receive representations (receptivity of impressions), the second is the faculty of knowing an object through these representations (spontaneity of concepts). Through the first an object is *given* to us, through the second the object is *thought* in relation to that representation (which is a mere determination of the mind). Intuition and concepts constitute, therefore, the elements of all our knowledge, so that neither concepts without an intuition in some way corresponding to them, nor intuition without concepts can yield knowledge. Both are either pure or empirical. They are empirical when they contain sensation (sensation presupposes the actual presence of the object). They are *pure* when no sensation is mixed in with the representation. Sensation may be called the matter of sensible knowledge. Pure intuition, therefore, contains only the form under which something is intuited, and the pure concepts contains only the form of thinking an object in general. Pure intuitions and pure concepts alone are possible *a priori*, empirical intuitions and empirical concepts only *a posteriori*. We call *sensibility* the *receptivity* of our mind to receive representations insofar as it is in some wise affected, while the *understanding*, on the other hand, is our faculty of producing representations by ourselves, or the *spontaneity* of knowledge. We are so constituted that our intuition can never be other than *sensible*; that is, it contains only the mode in which we are affected by objects. The faculty, on the contrary, which enables us to *think* the object of sensible intuition is the *understanding*. Neither of these properties is to be preferred to the other. Without sensibility no object would be given to us, without understanding no object would be thought. Thoughts without content are empty, intuitions without concepts are blind. It is, therefore, just as necessary to make our concepts sensible (i.e., to add the object to them in intuition) as to make our intuitions understandable (i.e., to bring them under concepts). These two faculties or capacities cannot exchange their functions. The understanding cannot intuit anything, the senses cannot think anything. Only from their union can knowledge arise. But this is no reason for confounding their respective contributions; rather, it gives us a strong reason for carefully separating and distinguishing the one from the other. We therefore distinguish the science of the rules of sensibility in general, i.e., aesthetic, from the science of the rules of the understanding in general, i.e., logic." ―Transcendental Doctrine of Elements. Transcendental Logic: The Idea of a Transcendental Logic "
2 " In suffocating the voice of conscience, passion carries with itself a restlessness of the body and the senses: it is the restlessness of the " external man." When the internal man has been reduced to silence, then passion, once it has been given freedom of action, so to speak, exhibits itself as an insistent tendency to satisfy the senses and the body. "
3 " Both the thoughts and the senses were pretty things, the ultimate meaning was hidden behind both of them... from both the secret voices of the innermost truth had to be attentively perceived. "
― Hermann Hesse , Siddhartha
4 " Any faith that must be supported by the evidence of the senses is not real faith. "
― A.W. Tozer , The Knowledge of the Holy
5 " For the senses wander, and when one lets the mind follow them, it carries wisdom away like a windblown ship on the waters. "
― Krishna-Dwaipayana Vyasa , The Bhagavad Gita
6 " Our bodies have five senses: touch, smell, taste, sight, hearing. But not to be overlooked are the senses of our souls: intuition, peace, foresight, trust, empathy. The differences between people lie in their use of these senses; most people don't know anything about the inner senses while a few people rely on them just as they rely on their physical senses, and in fact probably even more. "
― C. JoyBell C.
7 " The first serious consciousness of Nature's gesture - her attitude towards life-took form then as a phantasm, a nightmare, all insanity of force. For the first time, the stage-scenery of the senses collapsed; the human mind felt itself stripped naked, vibrating in a void of shapeless energies, with resistless mass, colliding, crushing, wasting, and destroying what these same energies had created and labored from eternity to perfect. "
― Henry Adams , La educación de Henry Adams
8 " I was not prepared: sunset, end of summer. Demonstrations of time as a continuum, as something coming to an end, not a suspension: the senses wouldn’t protect me. I caution you as I was never cautioned: you will never let go, you will never be satiated.You will be damaged and scarred, you will continue to hunger. Your body will age, you will continue to need. You will want the earth, then more of the earth–Sublime, indifferent, it is present, it will not respond. It is encompassing, it will not minister. Meaning, it will feed you, it will ravish you, it will not keep you alive. "
― Louise Glück , The Seven Ages
9 " Faith is always coveted most and needed most urgently where will is lacking; for will, as the affect of command, is the decisive sign of sovereignty and strength. In other words, the less one knows how to command, the more urgently one covets someone who commands, who commands severely—a god, prince, class, physician, father confessor, dogma, or party conscience. From this one might perhaps gather that the two world religions, Buddhism and Christianity, may have owed their origin and above all their sudden spread to a tremendous collapse and disease of the will. And that is what actually happened: both religions encountered a situation in which the will had become diseased, giving rise to a demand that had become utterly desperate for some " thou shalt." Both religions taught fanaticism in ages in which the will had become exhausted, and thus they offered innumerable people some support, a new possibility of willing, some delight in willing. For fanaticism is the only " strength of the will" that even the weak and insecure can be brought to attain, being a sort of hypnotism of the whole system of the senses and the intellect for the benefit of an excessive nourishment (hypertrophy) of a single point of view and feeling that henceforth becomes dominant— which the Christian calls his faith. Once a human being reaches the fundamental conviction that he must be commanded, he becomes " a believer." Conversely, one could conceive of such a pleasure and power of self-determination, such a freedom of the will [ This conception of " freedom of the will" ( alias, autonomy) does not involve any belief in what Nietzsche called " the superstition of free will" in section 345 ( alias, the exemption of human actions from an otherwise universal determinism).] that the spirit would take leave of all faith and every wish for certainty, being practiced in maintaining himself on insubstantial ropes and possibilities and dancing even near abysses. Such a spirit would be the free spirit par excellence. "
10 " Because the world is so corrupted, misspoken, unstable, exaggerated and unfair, one should trust only what one can experience with one's own senses, and THIS makes the senses stronger in Italy than anywhere in Europe. This is why, Barzini says, Italians will tolerate hideously incompetent generals, presidents, tyrants, professors, bureaucrats, journalists and captain of industry, but will never tolerate incompetent opera singers, conductors, ballerinas, courtesans, actors, film directors, cooks, tailors... In a world of disorder and disaster and fraud, sometimes only beauty can be trusted. Only artistic excellence is incorruptible. Pleasure cannot be bargained down. And sometimes the meal is the only currency that is real. "
― Elizabeth Gilbert , Eat, Pray, Love: One Woman's Search for Everything Across Italy, India and Indonesia
11 " Where the senses fail us, reason must step in. "
― Galileo Galilei
12 " Worldly things (laukik) are perceived through the senses (indriya-gamya). That, which is beyond the world (alaukik), is perceived [through the knowledge which is] beyond the senses (atindriya-gamya). "
― Dada Bhagwan
13 " If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow. "
― Rachel Carson
14 " Inspiration in Science may have to do with ideas, but not in Art. In art it is in the senses that are instinctively responsive to the medium of expression. "
15 " The " paranormal" is what we call a phenomenon when examined through the narrow lens of what we consider " normal." You have to transcend the senses to understand them. "
16 " Literature is my Utopia. Here I am not disenfranchised. No barrier of the senses shuts me out from the sweet, gracious discourses of my book friends. They talk to me without embarrassment or awkwardness. "
― Helen Keller , The Story of My Life
17 " In a word, literature is my Utopia. Here I am not disfranchised. No barrier of the senses shuts me out from the sweet, gracious discourse of my book-friends. They talk to me without embarrassment or awkwardness. The things I have learned and the things I have been taught seem of ridiculously little importance compared with their " large loves and heavenly charities. "
18 " Unlike television, reading does not swallow the senses or dictate thought. Reading stimulates the ecology of the imagination. Can you remember the wonder you felt when first reading The Jungle Book or Tom Sawyer or Huckleberry Finn? Kipling’s world within a world; Twain’s slow river, the feel of freedom and sand on the secret island, and in the depths of the cave? "
― , Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder
19 " But when we train the senses we conserve our vital energy, the very stuff of life. Patient and secure within, we do not have to look to externals for satisfaction. No matter what happens outside--whether events are for or against us, however people behave towards us, whether we get what pleases us or do not--we are in no way dependent. Then it is that we can give freely to others; then it is that we can love. "
― Eknath Easwaran
20 " Once upon a time, there was a world. It had three types of people in it. Those who walked a path of fear. Those who walked a path of faith and those who were lost. There were two realities; one that was visible to the senses and the other visible to the soul. Those on a path of fear, would see all things worldly. Those on a path of faith would feel the beauty. Those who were lost were incapable of neither seeing or feeling. "
