This state of mind, which subordinates the interests of the ego to the conservation of the community, is really the first premise for every truly human culture... The basic attitude from which such activity arises, we call-to distinguish it from egoism and selfishness-idealism. By this we understand only the individual's capacity to make sacrifices for the community, for his fellow men.
Why should I hasten to solve every riddle which life offers me? I am well assured that the Questioner, who brings me so many problems, will bring me the answers also, in due time.
Thus, Protestantism will always stand up for the advancement of all Germans as such, as long as matters of inner purity or national deepening as well as German freedom are involved, since all these things have a firm foundation in its own being; but it combats with the greatest hostility any attempt to rescue the nation from the embrace of its most mortal enemy, since its attitude toward the Jews just happens to be more or less dogmatically established.
We must build a world free of unnecessary barriers, stereotypes, and discrimination. ... policies must be developed, attitudes must be shaped, and buildings and organizations must be designed to ensure that everyone has a chance to get the education they need and live independently as full citizens in their communities.
There is a certain percentage of the white population ... if they started having more middle-class black kids who are friends with their kids, eating Cheerios in their kitchen, their attitudes start changing.
You can develop the right attitude toward others if you have kindness, love and respect for them, and a clear realization of the oneness of all human beings.
Did Buddha teach that the many was real and the ego unreal, while orthodox Hinduism regards the One as the real, and the many as unreal?" the Swami was asked. "Yes", answered the Swami. "And what Ramakrishna Paramahamsa and I have added to this is, that the Many and the One are the same Reality, perceived by the same mind at different times and in different attitudes.
Science only means knowledge; and for [Greek] ancients it did only mean knowledge. Thus the favorite science of the Greeks was Astronomy, because it was as abstract as Algebra. ... We may say that the great Greek ideal was to have no use for useful things. The Slave was he who learned useful things; the Freeman was he who learned useless things. This still remains the ideal of many noble men of science, in the sense they do desire truth as the great Greeks desired it; and their attitude is an external protest against vulgarity of utilitarianism.