Quotes About Thought

You have to use your mind to get things off your mind.

Think like a man of action, act like a man of thought. —Henri Bergson If

Thought is useful when it motivates action and a hindrance when it substitutes for action.

El pensamiento es la esencia misma de la empresa y la vida, y lo más difícil de lograr en ambas. Los forjadores de imperios dedican horas y horas a la labor intelectual… mientras otros se van de fiesta. Si no te planteas conscientemente el esfuerzo de ejercer el pensamiento creativo autoguiado… entonces estás cayendo en la pereza y ya no controlarás tu vida. —DAVID KEKICH

El pensamiento es útil cuando provoca una acción, y un obstáculo cuando sustituye a la acción. —BILL RAEDER

Think like a man of action, act like a man of thought. —Henry Bergson

Much of what sophisticates loftily refer to as the "complexity" of the real world is in fact the inconsistency in their own minds. —Thomas Sowell

Wait a minute; I thought the Battles didn't pay the ransom." "No, they did but they got it back—well, at least most of it.

Maybe that was the real reason why the place was called the White House, thought Robie.

At least for most people. The way I'm wired I remember pretty much everything as it actually happened

sort of thing. Think you

think we've all

engagement with Walton?" asked Robie. Patti considered this for a moment. "I think he didn't want to stay here but she did. It was her home. But he apparently didn't think of it as his home anymore.

the almost universal habit of taking the content of our thought for 'a description of the world as it is'. Or we could say that, in this habit, our thought is regarded as in direct correspondence with objective reality. Since our thought is pervaded with differences and distinctions, it follows that such a habit leads us to look on these as real divisions, so that the world is then seen and experienced as actually broken up into fragments.

So what is needed is for man to give attention to his habit of fragmentary thought, to be aware of it, and thus bring it to an end. Man's approach to reality may then be whole, and so the response will be whole.

Q: Are you saying that thought has a kind of possessive quality which stays, gets stuck, and then becomes habitual? And we don't see this? Bohm: I think that whenever we repeat something it gradually becomes a habit, and we get less and less aware of it. If you brush your teeth every morning, you probably hardly notice how you're doing it. It just goes by itself. Our thought does the same thing, and so do our feelings. That's a key point.

What is called for is not an integration of thought, or a kind of imposed unity, for any such imposed point of view would itself be merely another fragment. Rather, all our different ways of thinking are to be considered as different ways of looking at the one reality, each with some domain in which it is clear and adequate.

Another problem of fragmentation is that thought divides itself from feeling and from the body. Thought is said to be the mind; we have the notion that it is something abstract or spiritual or immaterial. Then there is the body, which is very physical. And we have emotions, which are perhaps somewhere in between. The idea is that they are all different. That is, we think of them as different. And we experience them as different because we think of them as different.

When it is found (as generally happens) that what is observed is only similar to what he had in mind and not identical, then from a consideration of the similarities and the differences he gets a new idea which is in turn tested. And so it goes, with the continual emergence of something new that is common to the thought of scientists and what is observed in nature.

If intelligence is to be understood as an unconditioned act of perception, its ground cannot be in structures such as cells, molecules, elementary particles, etc. Ultimately, anything that is determined by the laws of such structures must be in the field of what can be known, i.e. stored up in memory, and thus will have to have the mechanical nature of anything that can be assimilated in the basically mechanical character of the process of thought.

thought with totality as its content has to be considered as an art form, like poetry, whose function is primarily to give rise to a new perception, and to action that is implicit in this perception, rather than to communicate reflective knowledge of how everything is. This implies that there can no more be an ultimate form of such thought than there could be an ultimate poem (that would make all further poems unnecessary).

By using the term 'thinking substance' in such sharp contrast to 'extended substance' [Descartes] was clearly implying that the various distinct forms appearing in thought do not have their existence in such an order of extension and separation (i.e., some kind of space), but rather in a different order, in which extension and separations have no fundamental significance.

Of protein, phosphorus, nor even energy is there ever enough to slake all hungers. Therefore, show not affront when diverse beings vie over what physically exists. Only in thought can there be true generosity. So let thought be the focus of your world.

Obviously they thought their Lord was giving the haughty tirbeswoman