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Much of the most important evils that mankind have to consider are those which they inflict upon each other through stupidity or malevolence or both.
The first essential character [of civilization], I should say, is forethought. This, indeed, is what mainly distinguishes men from brutes and adults from children.
I am delighted to know that Principia Mathematica can now be done by machinery. . . I am quite willing to believe that anything in deductive logic can be done by machinery.
At first it seems obvious, but the more you think about it the stranger the deductions from this axiom seem to become; in the end you cease to understand what is meant by it.
The solution of the difficulties which formerly surrounded the mathematical infinite is probably the greatest achievement of which our age has to boast.
It is impossible to read in America, except on a train, because of the telephone. Everyone has a telephone, and it rings all day and most of the night.
The military superiority of Europe to Asia is not an eternal law of nature, as we are tempted to think, and our superiority in civilization is a mere delusion.
One who believes, as I do, that the free intellect is the chief engine of human progress, cannot but be fundamentally opposed to Bolshevism, as much as to the Church of Rome.
When I found myself regarded as respectable, I began to wonder what sins I had committed. I must be very wicked, I thought. I began to engage in the most uncomfortable introspection.
No man who believes that all is for the best in this suffering world can keep his ethical values unimpaired, since he is always having to find excuses for pain and misery.
Democracy has at least one merit, namely that a Member of Parliament cannot be stupider than his constituents, for the more stupid he is, the more stupid they were to elect him.
[Kant] was like many people: in intellectual matters he was skeptical, but in moral matters he believed imjplicitly in the maximx that he had imbibed at his mother's knee.
We shall say that we have acquaintance with anything of which we are directly aware, without the intermediary of any process of inference of any knowledge of truths.