A certain degree of physical harmony and comfort is necessary, but above a certain level it becomes a hindrance instead of a help. Therefore the ideal of creating an unlimited number of wants and satisfying them seems to be a delusion and a snare.
This great increase of the quantity of work which, in consequence of the division of labour, the same number of people are capable of performing, is owing to three different circumstances; first, to the increase of dexterity in every particular workman; secondly, to the saving of the time which is commonly lost in passing from one species of work to another; and lastly, to the invention of a great number of machines which facilitate and abridge labour, and enable one man to do the work of many.
History teaches that a race of people is best preserved where the greater number hold one common spirit in consequence of the similarity of their accustomed and indisputable principles.
The evil effect of science upon men is principally this, that by far the greatest number of those who wish to display a knowledge of it accomplish no improvement at all of the understanding, but only a perversity of it, not to mention that it serves most of them as a tool of vanity.
We must believe that "emotion recollected in tranquillity" is an inexact formula. For it is neither emotion, nor recollection, nor without distortion of meaning, tranquillity. It is a concentration, and a new thing resulting from the concentration of a very great number of experiences which to the practical and active person would not seem to be experiences at all; it is a concentration which does not happen consciously or of deliberation. These experiences are not "recollected" and they finally unite in an atmosphere which is "tranquil" only in that it is a passive attending upon the event.
In the 'in-itself' there is nothing of 'causal connections', of 'necessity', or of 'psychological non-freedom'; there the effect does not follow the cause, there is no rule or 'law'. It is we alone who have devised cause, sequence, for-each-other, relativity, constraint, number, law, freedom, motive, and purpose; and when we project and mix this symbol world into things as if it existed 'in itself', we act once more as we have always acted- mythologically.
It is a matter for considerable regret that Fermat, who cultivated the theory of numbers with so much success, did not leave us with the proofs of the theorems he discovered. In truth, Messrs Euler and Lagrange, who have not disdained this kind of research, have proved most of these theorems, and have even substituted extensive theories for the isolated propositions of Fermat. But there are several proofs which have resisted their efforts.
The Middle East has gone through periods of turmoil before. In the 1950s and 1960s, there were revolutions. When monarchies were collapsing in a number of countries, we had radicals and we had Nasserism. Today it's a little bit more complicated.
To make our position clearer, we may formulate it in another way. Let us call a proposition which records an actual or possible observation an experiential proposition. Then we may say that it is the mark of a genuine factual proposition, not that it should be equivalent to an experiential proposition, or any finite number of experiential propositions, but simply that some experiential propositions can be deduced from it in conjunction with certain other premises without being deducible from those other premises alone.
DECALOGUE, n. A series of commandments, ten in number - just enough to permit an intelligent selection for observance, but not enough to embarrass the choice.