„Without language we would have no reason, without reason no religion, and without these three essential aspects of our nature, neither mind nor bond of society.“

Quelle: Writings on an Ethical Life

Don Quixote de la Mancha (1605–1615), Unplaced as yet by chapter

Amore e 'l cor gentil sono una cosa...
e così esser l'un sanza l'altro osa
com'alma razional sanza ragione.
Quelle: La Vita Nuova (1293), Chapter XVI (tr. Mark Musa)

Quelle: Finnikin of the Rock

Speech in the Liverpool Street Station Hotel, London (20 June 1901) on the Boer War, quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 40
Opposition MP

Quelle: Reason: The Only Oracle Of Man (1784), Ch. IV Section I - Speculation on the Doctrine of the Depravity of Human Reason

"The Holy Dimension", p. 338
Moral Grandeur and Spiritual Audacity: Essays (1997)
Kontext: There is neither advance nor service without faith. Nobody can rationally explain why he should sacrifice his life and his happiness for the sake of the good. The conviction that I must obey the ethical imperatives is not derived from logical argument but originates from an intuitive certitude, in a certitude of faith.
There is no conspiracy against reason, no random obstinacy, no sluggish inertia of mind or smug self-assurance entrenched behind the walls of believing. Faith does not detach a man from thinking, it does not suspend reason. It is opposed not to knowledge but to backwardness and dullness, to indifferent aloofness to the essence of living. … It is a distortion to regard reason and faith as alternatives. Reason is a necessary coefficient of faith. Faith without explication by reason is mute, reason without faith is deaf. There can be a true symbiosis of reason and faith.

The Little Book of Enlightenment (c. 1364)

Quelle: To Say Nothing of the Dog

1790s, The Age of Reason, Part I (1794)

"A Search into the Nature of Society", p. 428
The Fable of the Bees (1714)

Page 238.
The Revolution Will Be Digitised: Dispatches From the Information War, 1st Edition

Other Quotes

Quelle: The Gospel of Sri Ramakrishna (1942), p. 132
Kontext: He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, following the path of knowledge, always reason about the Reality saying, "not this, not this." Brahman is neither "this" nor "that"; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Finally it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world is illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta. But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of the God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the 24 cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, and not become sugar. (All laugh.) Do you know how a lover of God feels? His attitude is: "O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He does not like to say, "I am Brahman." They yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense objects and tries to concentrate on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practices meditation in a fixed posture.
But the reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.

In his acceptance of the Pritzker Architecture Prize, 1980

Quelle: The Rise of the Network Society, 1996, p. 390 as cited in: Jari Peltola (2006)

Quelle: The Life of Reason: The Phases of Human Progress (1905-1906), Vol. III, Reason in Religion, Ch. VII

The Book of Merlyn (1977)