118 Bertrand Russell Quotes on Philosophy

Bertrand Russell quotes on philosophy

1. The Problems of Philosophy (1912)

5. Pure mathematics consists entirely of assertions to the effect that, if such and such a proposition is true of anything, then such and such another proposition is true of that thing. It is essential not to discuss whether the first proposition is really true, and not to mention what the anything is, of which it is supposed to be true ... If our hypothesis is about anything, and not about some one or more particular things, then our deductions constitute mathematics. Thus mathematics may be defined as the subject in which we never know what we are talking about, nor whether what we are saying is true. People who have been puzzled by the beginnings of mathematics will, I hope, find comfort in this definition, and will probably agree that it is accurate.

6. It is true that numerous instances are not always necessary to establish a law, provided the essential and relevant circumstances can easily be disentangled. But, in history, so many circumstances of a small and accidental nature are relevant, that no broad and simple uniformities are possible. Where our main endeavour is to discover general laws, we regard these as intrinsically more valuable than any of the facts which they inter-connect. In astronomy, the law of gravitation is plainly better worth knowing than the position of a particular planet on a particular night, or even on every night throughout a year. There are in the law a splendour and simplicity and sense of mastery which illuminate a mass of otherwise uninteresting details... But in history the matter is far otherwise... Historical facts, many of them, have an intrinsic value, a profound interest on their own account, which makes them worthy of study, quite apart from any possibility of linking them together by means of causal laws.

7. The number of syllables in the English names of finite integers tends to increase as the integers grow larger, and must gradually increase indefinitely, since only a finite number of names can be made with a given finite number of syllables. Hence the names of some integers must consist of at least nineteen syllables, and among these there must be a least. Hence 'the least integer not nameable in fewer than nineteen syllables' must denote a definite integer; in fact, it denotes 111, 777. But 'the least integer not nameable in fewer than nineteen syllables' is itself a name consisting of eighteen syllables; hence the least integer not nameable in fewer than nineteen syllables can be named in eighteen syllables, which is a contradiction. This contradiction was suggested to us by Mr. G. G. Berry of the Bodleian Library.

8. People are said to believe in God, or to disbelieve in Adam and Eve. But in such cases what is believed or disbelieved is that there is an entity answering a certain description. This, which can be believed or disbelieved is quite different from the actual entity (if any) which does answer the description. Thus the matter of belief is, in all cases, different in kind from the matter of sensation or presentation, and error is in no way analogous to hallucination. A hallucination is a fact, not an error; what is erroneous is a judgment based upon it.

9. In the revolt against idealism, the ambiguities of the word 'experience' have been perceived, with the result that realists have more and more avoided the word. It is to be feared, however, that if the word is avoided the confusions of thought with which it has been associated may persist.

10. Every philosophical problem, when it is subjected to the necessary analysis and justification, is found either to be not really philosophical at all, or else to be, in the sense in which we are using the word, logical.

15. There is no logical impossibility in the hypothesis that the world sprang into being five minutes ago, exactly as it then was, with a population that 'remembered' a wholly unreal past. There is no logically necessary connection between events at different times; therefore nothing that is happening now or will happen in the future can disprove the hypothesis that the world began five minutes ago.

18. It seems to me that science has a much greater likelihood of being true in the main than any philosophy hitherto advanced (I do not, of course, except my own). In science there are many matters about which people are agreed; in philosophy there are none. Therefore, although each proposition in a science may be false, and it is practically certain that there are some that are false, yet we shall be wise to build our philosophy upon science, because the risk of error in philosophy is pretty sure to be greater than in science. If we could hope for certainty in philosophy, the matter would be otherwise, but so far as I can see such a hope would be chimerical.

20. Most people would die sooner than think - in fact they do so.

21. The good life is one inspired by love and guided by knowledge.

22. Neither acquiescence in skepticism nor acquiescence in dogma is what education should produce. What it should produce is a belief that knowledge is attainable in a measure, though with difficulty; that much of what passes for knowledge at any given time is likely to be more or less mistaken, but that the mistakes can be rectified by care and industry. In acting upon our beliefs, we should be very cautious where a small error would mean disaster; nevertheless it is upon our beliefs that we must act. This state of mind is rather difficult: it requires a high degree of intellectual culture without emotional atrophy. But though difficult, it is not impossible; it is in fact the scientific temper. Knowledge, like other good things, is difficult, but not impossible; the dogmatist forgets the difficulty, the skeptic denies the possibility. Both are mistaken, and their errors, when widespread, produce social disaster.

24. Religion is based, I think, primarily and mainly upon fear. It is partly the terror of the unknown and partly, as I have said, the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes... A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past or a fettering of the free intelligence by the words uttered long ago by ignorant men.

28. A religious creed differs from a scientific theory in claiming to embody eternal and absolutely certain truth, whereas science is always tentative, expecting that modification in its present theories will sooner or later be found necessary, and aware that its method is one which is logically incapable of arriving at a complete and final demonstration.

29. While it is true that science cannot decide questions of value, that is because they cannot be intellectually decided at all, and lie outside the realm of truth and falsehood. Whatever knowledge is attainable, must be attained by scientific methods; and what science cannot discover, mankind cannot know.

31. Science seems to be at war with itself.... Naive realism leads to physics, and physics, if true, shows naive realism to be false. Therefore naive realism, if true, is false; therefore it is false.

32. I remain convinced that obstinate addiction to ordinary language in our private thoughts is one of the main obstacles to progress in philosophy.

33. Aristotle, as a philosopher, is in many ways very different from all his predecessors. He is the first to write like a professor: his treatises are systematic, his discussions are divided into heads, he is a professional teacher, not an inspired prophet. His work is critical, careful, pedestrian, without any trace of Bacchic enthusiasm. The Orphic elements in Plato are watered down in Aristotle, and mixed with a strong dose of common sense; where he is Platonic, one feels that his natural temperament has been overpowered by the teaching to which he has been subjected. He is not passionate, or in any profound sense religious. The errors of his predecessors were the glorious errors of youth attempting the impossible; his errors are those of age which cannot free itself of habitual prejudices. He is best in detail and in criticism; he fails in large construction, for lack of fundamental clarity and Titanic fire.

35. Whatever we know without inference is mental.

36. I do not believe that I am now dreaming, but I cannot prove that I am not. I am, however, quite certain that I am having certain experiences, whether they be those of a dream or those of waking life.

38. All who are not lunatics are agreed about certain things. That it is better to be alive than dead, better to be adequately fed than starved, better to be free than a slave. Many people desire those things only for themselves and their friends; they are quite content that their enemies should suffer. These people can only be refuted by science: Humankind has become so much one family that we cannot insure our own prosperity except by insuring that of everyone else. If you wish to be happy yourself, you must resign yourself to seeing others also happy.

42. I have been accused of a habit of changing my opinions ... I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. ... The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.

43. Many orthodox people speak as though it were the business of sceptics to disprove received dogmas rather than of dogmatists to prove them. This is, of course, a mistake. If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is intolerable presumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.

44. An atheist, like a Christian, holds that we can know whether or not there is a God. The Christian holds that we can know there is a God; the atheist, that we can know there is not. The Agnostic suspends judgment, saying that there are not sufficient grounds either for affirmation or for denial. At the same time, an Agnostic may hold that the existence of God, though not impossible, is very improbable; he may even hold it so improbable that it is not worth considering in practice. In that case, he is not far removed from atheism. His attitude may be that which a careful philosopher would have towards the gods of ancient Greece. If I were asked to prove that Zeus and Poseidon and Hera and the rest of the Olympians do not exist, I should be at a loss to find conclusive arguments. An Agnostic may think the Christian God as improbable as the Olympians; in that case, he is, for practical purposes, at one with the atheists.

47. Suppose atomic bombs had reduced the population of the world to one brother and one sister, should they let the human race die out? I do not know the answer, but I do not think it can be in the affirmative merely on the ground that incest is wicked.

49. The secret of happiness is to face the fact that the world is horrible, horrible, horrible.

51. This is one of those views which are so absurd that only very learned men could possibly adopt them.

53. When I was a boy, I had a clock with a pendulum that could be lifted off. I found that the clock went very much faster without the pendulum. If the main purpose of a clock is to go, the clock was the better for losing its pendulum. True, it could no longer tell the time, but that did not matter if one could teach oneself to be indifferent to the passage of time. The linguistic philosophy which cares only about language and not about the world, is like the boy who preferred the clock without the pendulum because, although it no longer told the time, it went more easily than before and at a more exhilarating pace.

54. The opinions that are held with passion are always those for which no good ground exists; indeed the passion is the measure of the holder's lack of rational conviction. Opinions in politics and religion are almost always held passionately.

60. Wherever one finds oneself inclined to bitterness, it is a sign of emotional failure: a larger heart, and a greater self-restraint, would put a calm autumnal sadness in the place of the instinctive outcry of pain.

61. I cannot believe - and I say this with all the emphasis of which I am capable - that there can ever be any good excuse for refusing to face the evidence in favour of something unwelcome. It is not by delusion, however exalted, that mankind can prosper, but only by unswerving courage in the pursuit of truth.

62. I resolved from the beginning of my quest that I would not be misled by sentiment and desire into beliefs for which there was no good evidence.

63. Not enough evidence, God, not enough evidence.

64. The true spirit of delight, the exaltation, the sense of being more than Man, which is the touchstone of highest excellence, is to be found in mathematics as surely as in poetry.

65. The rules of logic are to mathematics what those of structure are to architecture.

66. Mathematics, rightly viewed, possesses not only truth, but supreme beauty - a beauty cold and austere, like that of sculpture, without appeal to any part of our weaker nature, without the gorgeous trappings of painting or music, yet sublimely pure, and capable of a stern perfection such as only the greatest art can show.

67. Mathematics takes us still further from what is human, into the region of absolute necessity, to which not only the world, but every possible world, must conform.

68. That Man is the product of causes that had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins - all these things, if not quite beyond dispute, are yet so nearly certain that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

69. Indignation is a submission of our thoughts, but not of our desires.

70. Freedom comes only to those who no longer ask of life that it shall yield them any of those personal goods that are subject to the mutations of time.

71. The slave is doomed to worship time and fate and death, because they are greater than anything he finds in himself, and because all his thoughts are of things which they devour.

72. The life of man is a long march through the night, surrounded by invisible foes, tortured by weariness and pain, towards a goal that few can hope to reach, and where none may tarry long.

73. The true function of logic ... as applied to matters of experience ... is analytic rather than constructive; taken a priori, it shows the possibility of hitherto unsuspected alternatives more often than the impossibility of alternatives which seemed prima facie possible. Thus, while it liberates imagination as to what the world may be, it refuses to legislate as to what the world is.

74. The conception of the necessary unit of all that is resolves itself into the poverty of the imagination, and a freer logic emancipates us from the straitwaistcoated benevolent institution which idealism palms off as the totality of being.

75. In fact the opposition of instinct and reason is mainly illusory. Instinct, intuition, or insight is what first leads to the beliefs which subsequent reason confirms or confutes; but the confirmation, where it is possible, consists, in the last analysis, of agreement with other beliefs no less instinctive. Reason is a harmonising, controlling force rather than a creative one. Even in the most purely logical realms, it is insight that first arrives at what is new.

76. The process of philosophizing, to my mind, consists mainly in passing from those obvious, vague, ambiguous things, that we feel quite sure of, to something precise, clear, definite, which by reflection and analysis we find is involved in the vague thing that we start from, and is, so to speak, the real truth of which that vague thing is a sort of shadow.

77. I do not pretend to start with precise questions. I do not think you can start with anything precise. You have to achieve such precision as you can, as you go along.

78. My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it.

79. The reason that I call my doctrine logical atomism is because the atoms that I wish to arrive at as the sort of last residue in analysis are logical atoms and not physical atoms. Some of them will be what I call 'particulars' - such things as little patches of color or sounds, momentary things - and some of them will be predicates or relations and so on.

81. In a logically perfect language, there will be one word and no more for every simple object, and everything that is not simple will be expressed by a combination of words, by a combination derived, of course, from the words for the simple things that enter in, one word for each simple component.

82. Reason is a harmonising, controlling force rather than a creative one.

83. The theoretical understanding of the world, which is the aim of philosophy, is not a matter of great practical importance to animals, or to savages, or even to most civilised men.

84. When the intensity of emotional conviction subsides, a man who is in the habit of reasoning will search for logical grounds in favour of the belief which he finds in himself.

85. A truer image of the world, I think, is obtained by picturing things as entering into the stream of time from an eternal world outside, than from a view which regards time as the devouring tyrant of all that is.

88. If any philosopher had been asked for a definition of infinity, he might have produced some unintelligible rigmarole, but he would certainly not have been able to give a definition that had any meaning at all.

90. Organic life, we are told, has developed gradually from the protozoon to the philosopher, and this development, we are assured, is indubitably an advance. Unfortunately it is the philosopher, not the protozoon, who gives us this assurance.

93. The question of 'unreality,' which confronts us at this point, is a very important one. Misled by grammar, the great majority of those logicians who have dealt with this question have dealt with it on mistaken lines. They have regarded grammatical form as a surer guide in analysis than, in fact, it is. And they have not known what differences in grammatical form are important.

94. For want of the apparatus of propositional functions, many logicians have been driven to the conclusion that there are unreal objects. It is argued, e.g., by Meinong, that we can speak about 'the golden mountain,' 'the round square,' and so on; we can make true propositions of which these are the subjects; hence they must have some kind of logical being, since otherwise the propositions in which they occur would be meaningless. In such theories, it seems to me, there is a failure of that feeling for reality which ought to be preserved even in the most abstract studies. Logic, I should maintain, must no more admit a unicorn than zoology can; for logic is concerned with the real world just as truly as zoology, though with its more abstract and general features.

95. In obedience to the feeling of reality, we shall insist that, in the analysis of propositions, nothing 'unreal' is to be admitted. But, after all, if there is nothing unreal, how, it may be asked, could we admit anything unreal? The reply is that, in dealing with propositions, we are dealing in the first instance with symbols, and if we attribute significance to groups of symbols which have no significance, we shall fall into the error of admitting unrealities, in the only sense in which this is possible, namely, as objects described.

96. It is undesirable to believe a proposition when there is no ground whatever for supposing it true.

98. William James used to preach the 'will to believe.' For my part, I should wish to preach the 'will to doubt.' None of our beliefs are quite true; all at least have a penumbra of vagueness and error.

99. What is wanted is not the will-to-believe, but the wish to find out, which is its exact opposite.

103. The fact that an opinion has been widely held is no evidence whatever that it is not utterly absurd; indeed in view of the silliness of the majority of mankind, a widespread belief is more likely to be foolish than sensible.

111. So long as there is death there will be sorrow, and so long as there is sorrow it can be no part of the duty of human beings to increase its amount, in spite of the fact that a few rare spirits know how to transmute it.

115. A man may feel so completely thwarted that he seeks no form of satisfaction, but only distraction and oblivion. He then becomes a devotee of 'pleasure.' That is to say, he seeks to make life bearable by becoming less alive. Drunkenness, for example, is temporary suicide.

116. To be without some of the things you want is an indispensable part of happiness.

117. The habit of looking to the future and thinking that the whole meaning of the present lies in what it will bring forth is a pernicious one. There can be no value in the whole unless there is value in the parts. Life is not to be conceived on the analogy of a melodrama in which the hero and heroine go through incredible misfortunes for which they are compensated by a happy ending. I live and have my day, my son succeeds me and has his day, his son in turn succeeds him. What is there in all this to make a tragedy about?

125. If all our happiness is bound up entirely in our personal circumstances it is difficult not to demand of life more than it has to give.

131. Every man would like to be God, if it were possible; some few find it difficult to admit the impossibility.

134. I greatly doubt whether the men who become pirate chiefs are those who are filled with retrospective terror of their fathers, or whether Napoleon, at Austerlitz, really felt that he was getting even with Madame Mere. I know nothing of the mother of Attila, but I rather suspect that she spoilt the little darling, who subsequently found the world irritating because it sometimes resisted his whims.

138. The 'social contract,' in the only sense in which it is not completely mythical, is a contract among conquerors, which loses its raison d'etre if they are deprived of the benefits of conquest.

140. An individual may perceive a way of life, or a method of social organisation, by which more of the desires of mankind could be satisfied than under the existing method. If he perceives truly, and can persuade men to adopt his reform, he is justified. Without rebellion, mankind would stagnate, and injustice would be irremediable.

141. The love of power is a part of human nature, but power-philosophies are, in a certain precise sense, insane. The existence of the external world, both that of matter and of other human beings, is a datum, which may be humiliating to a certain kind of pride, but can only be denied by a madman. Men who allow their love of power to give them a distorted view of the world are to be found in every asylum: one man will think he is Governor of the Bank of England, another will think he is the King, and yet another will think he is God. Highly similar delusions, if expressed by educated men in obscure language, lead to professorships in philosophy; and if expressed by emotional men in eloquent language, lead to dictatorships. Certified lunatics are shut up because of the proneness to violence when their pretensions are questioned; the uncertified variety are given control of powerful armies, and can inflict death and disaster upon all sane men within their reach.

142. It is not altogether true that persuasion is one thing and force is another. Many forms of persuasion - even many of which everybody approves - are really a kind of force. Consider what we do to our children. We do not say to them: 'Some people think the earth is round, and others think it is flat; when you grow up, you can, if you like, examine the evidence and form your own conclusion.' Instead of this we say: 'The earth is round.' By the time our children are old enough to examine the evidence, our propaganda has closed their minds.

144. Just as we teach children to avoid being destroyed by motor cars if they can, so we should teach them to avoid being destroyed by cruel fanatics, and to this end we should seek to produce independence of mind, somewhat sceptical and wholly scientific, and to preserve, as far as possible, the instinctive joy of life that is natural to healthy children. This is the task of a liberal education: to give a sense of the value of things other than domination, to help create wise citizens of a free community, and through the combination of citizenship with liberty in individual creativeness to enable men to give to human life that splendour which some few have shown that it can achieve.

145. Uncertainty, in the presence of vivid hopes and fears, is painful, but must be endured if we wish to live without the support of comforting fairy tales. It is not good either to forget the questions that philosophy asks, or to persuade ourselves that we have found indubitable answers to them.

148. There is a story of a man who got the experience from laughing gas; whenever he was under its influence, he knew the secret of the universe, but when he came to, he had forgotten it. At last, with immense effort, he wrote down the secret before the vision had faded. When completely recovered, he rushed to see what he had written. It was 'A smell of petroleum prevails throughout.'

149. I do not agree with Plato, but if anything could make me do so, it would be Aristotle's arguments against him.

150. Spinoza (1634-77) is the noblest and most lovable of the great philosophers. Intellectually, some have surpassed him, but ethically he is supreme. As a natural consequence, he was considered, during his lifetime and for a century after his death, a man of appalling wickedness.

151. Since the world is what it is, it is clear that valid reasoning from sound principles cannot lead to error; but a principle may be so nearly true as to deserve theoretical respect, and yet may lead to practical consequences which we feel to be absurd. There is therefore a justification for common sense in philosophy, but only as showing that our theoretical principles cannot be quite correct so long as their consequences are condemned by an appeal to common sense which we feel to be irresistible. The theorist may retort that common sense is no more infallible than logic. But this retort, though made by Berkeley and Hume, would have been wholly foreign to Locke's intellectual temper.

152. The quarrel between Hume and Rousseau is symbolic: Rousseau was mad but influential, Hume was sane but had no followers.

153. Hume, by his criticism of the concept of causality, awakened him from his dogmatic slumbers-so at least he says, but the awakening was only temporary, and he soon invented a soporific which enabled him to sleep again.

154. Men are born ignorant, not stupid; they are made stupid by education.

155. The worse your logic, the more interesting the consequences to which it gives rise.

156. Not to be absolutely certain is, I think, one of the essential things in rationality.

157. When one admits that nothing is certain one must, I think, also admit that some things are much more nearly certain than others. It is much more nearly certain that we are assembled here tonight than it is that this or that political party is in the right. Certainly there are degrees of certainty, and one should be very careful to emphasize that fact, because otherwise one is landed in an utter skepticism, and complete skepticism would, of course, be totally barren and completely useless.

158. As a philosopher, if I were speaking to a purely philosophic audience I should say that I ought to describe myself as an Agnostic, because I do not think that there is a conclusive argument by which one prove that there is not a God. On the other hand, if I am to convey the right impression to the ordinary man in the street I think that I ought to say that I am an Atheist, because, when I say that I cannot prove that there is not a God, I ought to add equally that I cannot prove that there are not the Homeric gods.

159. Change is one thing, progress is another. 'Change' is scientific, 'progress' is ethical; change is indubitable, whereas progress is a matter of controversy.

160. After ages during which the earth produced harmless trilobites and butterflies, evolution progressed to the point at which it generated Neros, Genghis Khans, and Hitlers. This, however, is a passing nightmare; in time the earth will become again incapable of supporting life, and peace will return.

161. The essence of the Liberal outlook lies not in what opinions are held, but in how they are held: instead of being held dogmatically, they are held tentatively, and with a consciousness that new evidence may at any moment lead to their abandonment.

162. Dogmatism and skepticism are both, in a sense, absolute philosophies; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or ignorance.

164. Admiration of the proletariat, like that of dams, power stations, and aeroplanes, is part of the ideology of the machine age.

165. Pragmatists explained that Truth is what it pays to believe. Historians of morals reduced the Good to a matter of tribal custom. Beauty was abolished by artists in a revolt against the surgary insipidities of a philistine epoch and in a mood of fury in which satisfaction is to be derived only from what hurts. And so the world was swept clear not only of God as a person but of God's essence as a ideal to which man owed an ideal allegiance.

166. Man is a rational animal - so at least I have been told. Throughout a long life, I have looked diligently for evidence in favor of this statement, but so far I have not had the good fortune to come across it, though I have searched in many countries spread over three continents.

167. As soon as we abandon our own reason, and are content to rely upon authority, there is no end to our troubles.

168. Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones.

169. For my part I distrust all generalizations about women, favourable and unfavourable, masculine and feminine, ancient and modern; all alike, I should say, result from paucity of experience.

171. The most savage controversies are those about matters as to which there is no good evidence either way. Persecution is used in theology, not in arithmetic, because in arithmetic there is knowledge, but in theology there is only opinion.

172. Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom, in the pursuit of truth as in the endeavour after a worthy manner of life.

187. Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair.

188. I remember the precise moment, one day in 1894, as I was walking along Trinity Lane, when I saw in a flash (or thought I saw) that the ontological argument is valid. I had gone out to buy a tin of tobacco; on my way back, I suddenly threw it up in the air, and exclaimed as I caught it: 'Great Scott, the ontological argument is sound!'

189. I once devised a test question which I put to many people to discover whether they were pessimists. The question was: 'If you had the power to destroy the world, would you do so?'

192. He asked my religion and I replied 'agnostic.' He asked how to spell it, and remarked with a sigh: 'Well, there are many religions, but I suppose they all worship the same God.'

194. I was told that The Chinese said they would bury me by the Western Lake and build a shrine to my memory. I have some slight regret that this did not happen, as I might have become a god, which would have been very chic for an atheist.

195. I used to go to [Einstein's] house, once a week to discuss with him and Godel and Pauli. These discussions were in some ways disappointing, for, although all three of them were Jews and exiles and, in intention, cosmopolitans, I found that they all had German bias toward metaphysics... Godel turned out to be an unadulterated Platonist, and apparently believed that an eternal 'not' was laid up in heaven, where virtuous logicians might hope to meet it hereafter.

196. I was taking with me the manuscript of my History of Western Philosophy, and the unfortunate censors had to read every word of it lest it should contain information useful to the enemy. They were, however, at last satisfied that a knowledge of philosophy could be of no use to the Germans, and very politely assured me that they had enjoyed reading my book, which I confess I found hard to believe.

197. I have lived in the pursuit of a vision, both personal and social. Personal: to care for what is noble, for what is beautiful, for what is gentle; to allow moments of insight to give wisdom at more mundane times. Social: to see in imagination the society that is to be created, where individuals grow freely, and where hate and greed and envy die because there is nothing to nourish them. These things I believe, and the world, for all its horrors, has left me unshaken.

199. I would never die for my beliefs because I might be wrong.

200. In all affairs it's a healthy thing now and then to hang a question mark on the things you have long taken for granted.

201. Religion is something left over from the infancy of our intelligence; it will fade away as we adopt reason and science as our guidelines.

202. Science is what you know, philosophy is what you don't know.

206. The universe may have a purpose, but nothing we know suggests that, if so, this purpose has any similarity to ours.

211. When we look at a rock what we are seeing is not the rock, but the effect of the rock upon us.

214. If a 'religion' is defined to be a system of ideas that contains unprovable statements, then Godel taught us that mathematics is not only a religion, it is the only religion that can prove itself to be one.

216. It is difficult to overstate the extent to which Russell's thought dominated twentieth century analytic philosophy: virtually every strand in its development either originated with him or was transformed by being transmitted through him. Analytic philosophy itself owes its existence more to Russell than to any other philosopher.

218. Russell's prose has been compared by T.S. Eliot to that of David Hume's. I would rank it higher, for it had more color, juice, and humor. But to be lucid, exciting and profound in the main body of one's work is a combination of virtues given to few philosophers. Bertrand Russell has achieved immortality by his philosophical writings.

     Attribution disputed; shown as originally published.

219. Its enduring value was simply a deeper understanding of the central concepts of mathematics and their basic laws and interrelationships. Their total translatability into just elementary logic and a simple familiar two-place predicate, membership, is of itself a philosophical sensation.

223. Russell's books should be bound in two colours, those dealing with mathematical logic in red - and all students of philosophy should read them; those dealing with ethics and politics in blue - and no one should be allowed to read them.

     Attribution disputed; shown as originally published.