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We Cannot Begin With Complete Doubt. We Must Begin With All The Prejudices Which We Actually Have When We Enter Upon The Study Ofphilosophy. These Prejudices Are Not To Be Dispelled By A Maxim, For They Are Things Which It Does Not Occur To Us Can Be Questioned. A Person May, It Is True, In The Course Of His Studies, Find Reason To Doubt What He Began By Believing; But In That Case He Doubts Because He Has A Positive Reason For It, And Not On Account Of The Cartesian Maxim. Let Us Not Pretend To Doubt In Philosophy What We Do Not Doubt In Our Hearts.

If Liberty Of Speech Is To Be Untrammeled From The Grosser Forms Of Constraint, The Uniformity Of Opinion Will Be Secured By A Moral Terrorism To Which The Respectability Of Society Will Give Its Thorough Approval.

It Is A Common Observation That Those Who Dwell Continually Upon Their Expectations Are Apt To Become Oblivious To The Requirements Of Their Actual Situation.

We May Say That Feelings Have Two Kinds Of Intensity. One Is The Intensity Of The Feeling Itself, By Which Loud Sounds Are Distinguished From Faint Ones, Luminous Colors From Dark Ones, Highly Chromatic Colors From Almost Neutral Tints, Etc. The Other Is The Intensity Of Consciousness That Lays Hold Of The Feeling, Which Makes The Ticking Of A Watch Actually Heard Infinitely More Vivid Than A Cannon Shot Remembered To Have Been Heard A Few Minutes Ago.

We Do Not Really Think, We Are Barely Conscious, Until Something Goes Wrong.