Quotes from Bertrand Russell

The Western world, from the Reformation until 1848, was undergoing a continuous upheaval which may be called the Rights-of-Man Revolution. In 1848, this movement began to transform itself into nationalism east of the Rhine. In France, the association had existed since 1792, and in England from the beginning; in America, it had existed since 1776. The nationalist aspect of the movement has gradually overpowered the Rights-of-Man aspect, but this latter was at first the more important.

Între teologie ÅŸi ÅŸtiin?? exist? îns? un No Man's Land, expus atacurilor din ambele p?rÅ£i; acest teritoriu intermediar este cel al filozofiei.

All names of places--London, England, Europe, the Earth, the Solar System--similarly involve, when used, descriptions which start from some one or more particulars with which we are acquainted. I suspect that even the Universe, as considered by metaphysics, involves such a connexion with particulars. In logic, on the contrary, where we are concerned not merely with what does exist, but with whatever might or could exist or be, no reference to actual particulars is involved.

Como dice Russell, «las personas que son desdichadas, como las que duermen mal, siempre se enorgullecen de ello». Este es el primer obstáculo a vencer si uno pretende intentar ser feliz, dejar de intentar a toda costa ser «interesante».

The fundamental principle in the analysis of propositions containing descriptions is this: Every proposition which we can understand must be composed wholly of constituents with which we are acquainted.

The demand for certainty is an intellectual vice.

If you wish a man to commit some abominable crime, from which he would naturally recoil in horror, you first teach him loyalty to a gang of arch-criminals, and then make his crime appear to him as exemplifying the virtue of loyalty.

There is no logical impossibility in the supposition that the whole of life is a dream, in which we ourselves create all the objects that come before us. But although this is not logically impossible, there is no reason whatever to suppose that it is true; and it is, in fact, a less simple hypothesis, viewed as a means of accounting for the facts of our own life, than the common-sense hypothesis that there really are objects independent of us, whose action on us causes our sensations.

A few societies have perished from

The chief importance of knowledge by description is that it enables us to pass beyond the limits of our private experience. In spite of the fact that we can only know truths which are wholly composed of terms which we have experienced in acquaintance, we can yet have knowledge by description of things which we have never experienced.

the circumstances of men's lives do much to determine their philosophy, but, conversely, their philosophy does much to determine their circumstances.

In daily life, we assume as certain many things which, on a closer scrutiny, are found to be so full of apparent contradictions that only a great amount of thought enables us to know what it is that we really may believe.

It appeared to me that the dignity of which human existence is capable is not attainable by devotion to the mechanism of life, and that unless the contemplation of eternal things is preserved, mankind will become no better than well-fed pigs. But I do not believe that such contemplation on the whole tends to happiness. It gives moments of delight, but these are outweighed by years of effort and depression.

WAR AS AN INSTITUTION In spite of the fact that most nations at most times, are at peace, war is one of the permanent institutions of all free communities, just as Parliament is one of our permanent institutions in spite of the fact that it is not always sitting. It is war as a permanent institution that I wish to consider: why men tolerate it; why they ought not to tolerate it; what hope there is of their coming not to tolerate it; and how they could abolish it if they wished to do so.

All our knowledge, both knowledge of things and knowledge of truths, rests upon acquaintance (connaitre, kennen) as its foundation

Estas salidas de lo convencional, si se hacen alegremente y sin darles importancia, no en plan provocador sino con espontaneidad, acaban tolerándose incluso en las sociedades más convencionales. Poco a poco, se puede ir adquiriendo la posición de lunático con licencia, al que se le permiten cosas que en otra persona se considerarían imperdonables.

In the welter of conflicting fanaticisms, one of the few unifying forces is scientific truthfulness, by which I mean the habit of basing our beliefs upon observations and inferences as impersonal, and as much divested of local and temperamental bias, as is possible for human beings.

The old primitive passions, which civilization has denied, surge up all the stronger for repression. In a moment imagination and instinct travel back through the centuries, and the wild man of the woods emerges from the mental prison in which he has been confined. This is the deeper part of the psychology of the war fever.

self-consciousness is the source of all our knowledge of mental things.

The young, no doubt, make mistakes; but the old, when they try to think for them, make even greater mistakes.

I wish to persuade the reader that, whatever the arguments may be, reason lays no embargo upon happiness; nay more, I am persuaded that those who quite sincerely attribute their sorrows to their views about the universe are putting the cart before the horse: the truth is that they are unhappy for some reason of which they are not aware, and this unhappiness leads them to dwell upon the less agreeable characteristics of the world in which they live.

There is no nonsense so arrant that it cannot be made the creed of the vast majority by adequate governmental action. Plato intended his Republic to be founded on a myth which he admitted to be absurd, but he was rightly confident that the populace could be induced to believe it.

Aristóteles podia ter evitado o erro de pensar que as mulheres têm menos dentes do que os homens simplesmente pedindo à Sra. Aristóteles que abrisse a boca enquanto os contava. Não o fez porque estava convencido de que sabia. Pensar que sabemos algo quando na verdade não sabemos é um erro fatal, a que todos somos vulneráveis.

We might state the argument by which they support their view in some such way as this: 'Whatever can be thought of is an idea in the mind of the person thinking of it; therefore nothing can be thought of except ideas in minds; therefore anything else is inconceivable, and what is inconceivable cannot exist.