Jean Paul Sartre, " trans., Philip Mairet, in Existentialism from Dostoevsky to Sartre, edited by Walter Kaufmann (World Publishing Company: 1956; Lecture on October 29, 1945, at the Club Maintenant in Paris), pp. -311.
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My purpose here is to offer a defence of existentialism against several reproaches that have been laid against it. ... Many may be surprised at the mention of humanism in this connection, but we shall try to see in what sense we understand it. In any case, we can begin by saying that existentialism, in our sense of the word, is a doctrine that does render human life possible; a doctrine, also, which affirms that every truth and every action imply both an environment and a human subjectivity.
It is a common saying that thought is free. A man can never be hindered from thinking whatever he chooses so long as he conceals what he thinks. The working of his mind is limited only by the bounds of his experience and the power of his imagination. But this natural liberty of private thinking is of little value. It is unsatisfactory and even painful to the thinker himself, if he is not permitted to communicate his thoughts to others, and it is obviously of no value to his neighbours. Moreover it is extremely difficult to hide thoughts that have any power over the mind. If a man’s thinking leads him to call in question ideas and customs which regulate the behaviour of those about him, to reject beliefs which they hold, to see better ways of life than those they follow, it is almost impossible for him, if he is convinced of the truth of his own reasoning, not to betray by silence, chance words, or general attitude that he is different from them and does not share their opinions. Some have preferred, like Socrates, some would prefer to-day, to face death rather than conceal their thoughts. Thus freedom of thought, in any valuable sense, includes freedom of speech.
The hallmark of the Enlightenment was “free thought,” that is, the pursuit of knowledge by means of unfettered human reason alone. While it’s by no means inevitable that such a pursuit must lead to non-Christian conclusions and while most of the original Enlightenment thinkers were themselves theists, it has been the overwhelming impact of the Enlightenment mentality that Western intellectuals do not consider theological knowledge to be possible. Theology is not a source of genuine knowledge and therefore is not a science (in German, a Wissenschaft). Reason and religion are thus at odds with each other. The deliverances of the physical sciences alone are taken as authoritative guides to our understanding of the world, and the confident assumption is that the picture of the world which emerges from the genuine sciences is a thoroughly naturalistic picture.
I think there’s just been a very basic shift in how we view our responsibility. We used to view our role as building tools for people and saying, “Hey, we’re going to put this power in your hands”. And we think people are basically good, and we think that that can have a net positive effect. Now I just think we understand — both because of the ability for us to develop these things and because of the scale at which we operate — that it’s also our responsibility to make sure that all these tools are used well, not just to put them in people’s hands.
William K. Clifford, Contemporary Review, (1877); reprinted in William K. Clifford, Lectures and Essays, ed. Leslie Stephen and Frederick Pollock (London: Macmillan and Co., 1886).William K. Clifford (1845–1879) was an English mathematician.
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The sincerity of his conviction can in no wise help him, because he had no right to believe on such evidence as was before him. He had acquired his belief not by honestly earning it in patient investigation, but by stifling his doubts. And although in the end he may have felt so sure about it that he could not think otherwise, yet inasmuch as he had knowingly and willingly worked himself into that frame of mind, he must be held responsible for it.
[T]he truth is neither relative nor illusory nor a function of the prevailing structure of power — but also … the truth is many-sided; … none of us has a lock on it; and … we can best approach it through the patient accumulation of facts and a vigorous and fair contest of ideas.
Bertrand Russell, Why I Am Not a Christian: And Other Essays on Religion and Related Subjects (Simon and Schuster: 1957), pp. 56-7.
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My view is this: The good life is one inspired by love and guided by knowledge. Knowledge and love are both indefinitely extensible; therefore, however good a life may be, a better life can be imagined. Neither love without knowledge, nor knowledge without love can produce a good life. In the Middle Ages, when pestilence appeared in a country, holy men advised the population to assemble in churches and pray for deliverance; the result was that the infection spread with extraordinary rapidity among the crowded masses of supplicants. This was an example of love, without knowledge. The late war afforded an example of knowledge without love. In each case, the result was death on a large scale.
Susana Martinez-Conde and Stephen Macknik, Champions of Illusion: The Science Behind Mind-Boggling Images and Mystifying Brain Puzzles (Farrar, Straus and Giroux:Oct 24, 2017), pp. 3-4.
Your brain creates a simulation of the world that may or may not match the real thing. The “reality” you experience is the result of your exclusive interaction with that simulation. We define “illusions” as the phenomena in which your perception differs from physical reality in a way that is readily evident. You may see something that is not there, or fail to see something that is there, or see something in a way that does not reflect its physical properties.
We are the sum of all the moments of our lives — all that is ours is in them: we cannot escape or conceal it. If the writer has used the clay of life to make his book, he has only used what all men must, what none can keep from using. Fiction is not fact, but fiction is fact selected and understood, fiction is fact arranged and charged with purpose. Dr. Johnson remarked that a man would turn over half a library to make a single book: in the same way, a novelist may turn over half the people in a town to make a single figure in his novel.
Thomas Wolfe, Look Homeward, Angel (Simon and Schuster: Oct 10, 2006), p. 3.
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Remembering speechlessly we seek the great forgotten language, the lost lane-end into heaven, a stone, a leaf, an unfound door. Where? When? O lost, and by the wind grieved, ghost, come back again.