Quotes About Reason

What truly is logic? Who decides reason? [...] It is only in the mysterious equations of love that any logic or reason can be found.

It is better to have been, then not to have been, then to have been nothing at all." What truly is logic? Who decides reason? "It is only in the mysterious equations of love that any logic or reason can be found."-JOHN NASH JR.

We shall see that what we once mistakenly called afflictions and misfortune were in reality blessings without which we would not have grown in faith. Nothing happened to us without a reason. No problem came upon us sooner, pressed on us more heavily, or continued longer than our situation required. God, in divine grace and wisdom, used our many afflictions, each as needed, that we might ultimately possess an exceeding and eternal weight of glory, prepared by the Lord for His people.

From the purest principles of reason, as well as from the fountain of revealed truth, he demonstrates that the chief and ultimate end of the Supreme Being, in the works of creation and providence, was the manifestation of his own glory in the highest happiness of his creatures.

The Christian preacher has nothing to hide. The Devil is in the business of hiding. The preacher reveals. The Devil obscures. The preacher clarifies. The Devil dulls the mind and heart. The preacher shines and burns. He is ashamed of nothing in his message. And this has everything to do with logic and right reason.

The deepest reason why we live for the glory of God is that God acts for the glory of God. We are passionate about God's glory because God is passionate about God's glory.

Not just because analogies make arguments, but because they often trigger emotions that override the circuits of reason, and sometimes at a subconscious level.

Let us consider the reason of the case. For nothing is law that is not reason.

Finally, moral philosophy was always the exercise of free, disciplined reason alone. It was not based on religion, much less on revelation, since civic religion did not offer a rival to it. In seeking moral ideals more suited than those of the Homeric age to the society and culture of fifth-century Athens, Greek moral philosophy from the beginning stood more or less by itself.

Hume does not, then, defend his view by using his reason: it is rather his happy acceptance of the upshot of the balance between his philosophical reflections and the psychological propensities of his nature. This underlying attitude guides his life and regulates his outlook on society and the world. And it is this attitude that leads me to refer to his view as a fideism of nature. (See T:179, 183, 184, 187.)

The foam is not cruel.… The state of mind which attributes to it these characters of a living creature is one in which the reason is unhinged by grief. All violent feelings… produce in us a falseness in all our impressions of external things, which I would generally characterize as the "Pathetic Fallacy."

Doubt is thus the space between reality and the application of an idea. It ought to be given over to the weighing of experience, intuition, creativity, ethics, common sense, reason and, of course, knowledge, in balanced consideration of what is to be done. The longer this stage lasts the more we take advantage of our intelligence.

it is contrary to reason and experience to suppose that there can be any real check to brutality, consistent with leaving the victim still in the power of the executioner.

The first addresses itself to our reason and conscience; the second to our imagination; the third to our human fellow-feeling. According to the first, we approve or disapprove; according to the second, we admire or despise; according to the third, we love, pity, or dislike. The bmoralityb of an action depends on its foreseeable consequences; its beauty, and its loveableness, or the reverse, depend on the qualities which

Our moral faculty, according to all those of its interpreters who are entitled to the name of thinkers, supplies us only with the general principles of moral judgements; it is a branch of our reason, not of our sensitive faculty; and must be looked to for the abstract doctrines of morality, not for perception of it in the concrete.

The beliefs which we have most warrant for, have no safeguard to rest on, but a standing invitation to the whole world to prove them unfounded. If the challenge is not accepted, or is accepted and the attempt fails, we are far enough from certainty still; but we have done the best that the existing state of human reason admits of; we have neglected nothing that could give the truth a chance of reaching us:

Superstition may be defined as constructive religion which has grown incongruous with intelligence.

In the wake of tragedy, people are often tempted to tell the mourners "Everything happens for reason," "It will all work out for the best," or "This is all part of God's plan." Reverend Swetnam, a devoted man of the cloth, was having none of it. "If this was the work of God," he said, "I'll tear off this clerical collar.

Passion and prejudice govern the world, only under the name of reason.

But this doctrine has been much abused." So has that of justification by faith. But that is no reason for giving up either this or any other scriptural doctrine. "When you wash your child," as one speaks, "throw away the water; but do not throw away the child.

But now the rest of the adjoining cotters rose in a body, and insisted on turning me out. Is it not strange, Sir, that this most horrible of all pestilences should deprive others, not only of natural feeling, but of reason? I could make no resistance although they had flung me over the dunghill, as they threatened to do; but the two women acted with great decision, and dared them to touch me or any one in their house.

I am sure that you have had, as we all have, that mysterious experience of prescience--a moment when, beyond reason and cause, at a word, or a flicker of an eyelid, or at anything at all, one has a sudden foreboding--of what,one does not know,. I am not a religious man; but sometimes I am nearly tempted to believe that the gods do speak to us, and that only in unguarded moments do we listen.

To deprive a gregarious creature of companionship is to maim it, to outrage its nature. The prisoner and the cenobite are aware that the herd exists beyond their exile; they are an aspect of it. But when the herd no longer exists, there is, for the herd creature, no longer entity, a part of no whole; a freak without a place. If he cannot hold on to his reason, then he is lost indeed; most utterly, most fearfully lost, so that he becomes no more than the twitch in the limb of a corpse.

Don't you sometimes wish that you had been born into the Age of Reason, instead of into the Age of the Ostensible Reason?