As a human being it is just my nature to enjoy and share philosophy. I do this in the same way that some birds are eagles and some doves, some flowers lilies and some roses.
I don't know anything that gives me greater pleasure, or profit either, than talking or listening to philosophy. But when it comes to ordinary conversation, such as the stuff you talk about financiers and the money market, well, I find it pretty tiresome personally, and I feel sorry that my friends should think they're being very busy when they're really doing absolutely nothing. Of course, I know your idea of me: you think I'm just a poor unfortunate, and I shouldn't wonder if your right. But then I dont THINK that you're unfortunate - I know you are.
Ah, on what little things does happiness depend! I have read all that the wise men have written, and all the secrets of philosophy are mine, yet for want of a red rose is my life made wretched.
The self-styled practical man of affairs who pooh-poohs philosophy as a lot of windy notions is himself a pragmatist or a positivist, and a bad one at that, since he has given no thought to his position.
...But nature does not say that cats are more valuable than mice; nature makes no remark on the subject. She does not even say that the cat is enviable or the mouse pitiable. We think the cat superior because we have (or most of us have) a particular philosophy to the effect that life is better than death. But if the mouse were a German pessimist mouse, he might not think that the cat had beaten him at all. He might think he had beaten the cat by getting to the grave first.
Das Ganze der Erfahrung gleicht einer Geheimschrift und die Philosophie der Entzifferung derselben. The whole of experience is like a cryptograph, and philosophy is like the deciphering of it.
I had rather believe all the Fables in the Legend, and the Talmud, and the Alcoran, then that this universall Frame, is without a Minde. And therefore, God never wrought Miracle, to convince Atheisme, because his Ordinary Works Convince it. It is true, that a little Philosophy inclineth Mans Minde to Atheisme; But depth in Philosophy, bringeth Mens Mindes about to Religion.
The new statement will comprise the skepticisms, as well as the faiths of society, and out of unbeliefs a creed shall be formed. For, skepticisms are not gratuitous or lawless, but are limitations of the affirmative statement, and the new philosophy must take them in, and make affirmations outside of them, just as much as must include the oldest beliefs.
In youth it is the outward aspect of things that most engages us; while in age, thought or reflection is the predominating qualityof the mind. Hence, youth is the time for poetry, and age is more inclined to philosophy. In practical affairs it is the same: a man shapes his resolutions in youth more by the impression that the outward world makes upon him; whereas, when he is old, it is thought that determines his actions.
The registering of doubts hath two excellent uses: the one, that it saveth philosophy from errors and falsehoods; when that which is not fully appearing is not collected into assertion, whereby error might draw error, but reserved in doubt: the other, that the entry of doubts are as so many
suckers or sponges to draw use of knowledge; insomuch as that which, if doubts had not preceded, a man should never have advised, but passed it over without note, by the suggestion and solicitation of doubts, is made to be attended and applied.