Bertrand Russell Philosophy Quotations

Philosophy seems to me on the whole a rather hopeless business.

I hold all knowledge that is concerned with things that actually exist - all that is commonly called Science - to be of very slight value compared to the knowledge which, like philosophy and mathematics, is concerned with ideal and eternal objects, and is freed from this miserable world which God has made.

The search for something permanent is one of the deepest of the instincts leading men to philosophy.

Whoever wishes to become a philosopher must learn not to be frightened by absurdities.

Philosophy, for Plato, is a kind of vision, the 'vision of truth'...Everyone who has done any kind of creative work has experienced, in a greater or less degree, the state of mind in which, after long labour, truth or beauty appears, or seems to appear, in a sudden glory - it may only be about some small matter, or it may be about the universe. I think that most of the best creative work, in art, in science, in literature, and in philosophy, has been a result of just such a moment.

(on A History of Western Philosophy) I was sometimes accused by reviewers of writing not a true history but a biased account of the events that I arbitrarily chose to write of. But to my mind, a man without a bias cannot write interesting history - if, indeed, such man exists.

Philosophy is an unusually ingenious attempt to think fallaciously.

A good social system is not to be secured by making people unselfish, but, by making their own vital impulses fit in with other peoples. This is feasible. Those who have produced stoic philosophies have all had enough to eat and drink. I feel I shall find the truth on my deathbed and be surrounded by people too stupid to understand—fussing about medicines instead of searching for wisdom. I hate being all tidy like a book in a library where nobody reads – prison is horribly like that.

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.

Protagoras did not know if the gods exist, but he held in any case they ought to be worshiped. Philosophy, according to him, had nothing edifying to teach, and for the survival of morals we must rely upon the thoughtlessness of the majority and their willingness to believe what they had been taught.

Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possibilities which enlarge our thoughts and free them from the tyranny of custom.

Philosophy bakes no bread

Philosophy is that part of science which at present people chose to have opinions about, but which they have no knowledge about. Therefore every advance in knowledge robs philosophy of some problems which formerly it had ...and will belong to science.

Ethical metaphysics is fundamentally an attempt, however disguised, to give legislative force to our own wishes.

Science is what we know, and philosophy is what we don't know.

All definite knowledge - so I should contend - belongs to science; all dogma as to what surpasses definite knowledge belongs to theology. But between theology and science there is a No Man's Land, exposed to attack by both sides; this No Man's Land is philosophy.

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.

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.

I think we ought always to entertain our opinions with some measure of doubt. I shouldn't wish people dogmatically to believe any philosophy, not even mine.

To teach how to live without certainty and yet without being paralysed by hesitation is perhaps the chief thing that philosophy, in our age, can do for those who study it.

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

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

The observer, when he seems to himself to be observing a stone, is really, if physics is to be believed, observing the effects of the stone upon himself.

Everything is vague to a degree you do not realize till you have tried to make it precise.

If the ordinary wage-earner worked four hours a day, there would be enough for everybody and no unemployment -- assuming a certain very moderate amount of sensible organization. This idea shocks the well-to-do, because they are convinced that the poor would not know how to use so much leisure. In America men often work long hours even when they are well off; such men, naturally, are indignant at the idea of leisure for wage-earners, except as the grim punishment of unemployment; in fact, they dislike leisure even for their sons.

When you are studying any matter or considering any philosophy, ask yourself only: what are the facts, and what is the truth that the facts bear out. Never let yourself be diverted by what you wish to believe, but look only and surely at what are the facts.

The philosophies that have been inspired by scientific technique are power philosophies, and tend to regard everything non-human as mere raw material. Ends are no longer considered; only the skillfulness of the process is valued. This also is a form of madness. It is, in our day, the most dangerous form, and the one against which a sane philosophy should provide an antidote

Those who advocate common usage in philosophy sometimes speak in a manner that suggests the mystique of the 'common man.'

The doctrine (of) maintaining that the language of daily life, with words used in their ordinary meanings, suffices for philosophy . . . I find myself totally unable to accept . . . . Because it makes almost inevitable the perpetuation amongst philosophers of the muddle-headedness they have taken over from common sense.

Through the greatness of the universe, which philosophy contemplates, the mind also is rendered great, and becomes capable of that union with the universe which constitutes its highest good.

With subjectivity in philosophy, anarchism in politics goes hand in hand. Already during Luther's lifetime, unwelcome and unacknowledged disciples had developed the doctrine of Anabaptism, which for a time dominated the city of Munster. The Anabaptists repudiated all law since they held that good men will be guided at every moment by the Holy Spirit, who can not be bound by formulas. From this premise they arrive at communism and sexual promiscuity; they were therefore exterminated after a heroic resistance.

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 the 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 of philosophy; and if expressed by emotional men in eloquent language, lead to dictatorships.

The finding of arguments for a conclusion given in advance is not philosophy, but special pleading

We may say, in a broad way, that Greek philosophy down to Aristotle expresses the mentality appropriate to the City State; that Stoicism is appropriate to a cosmopolitan despotism; that stochastic philosophy is an intellectual expression of the Church as an organization; that philosophy since Descartes, or at any rate since Locke, tends to embody the prejudices of the commercial middle class; and that Marxism and Fascism are the philosophies appropriate to the modern industrial state.

Hegel's philosophy is so odd that one would not have expected him to be able to get sane men to accept it, but he did. He set it out with so much obscurity that people thought it must be profound. It can quite easily be expounded lucidly in words of one syllable, but then its absurdity becomes obvious.

The legacy of Greece to Western philosophy is Western philosophy.

Philosophy, if it cannot answer so many questions as we could wish, has at least the power of asking questions which increase the interest of the world, and show the strangeness and wonder lying just below the surface even in the commonest things of daily life.

Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.

Any philosophy worth taking seriously would have to be built upon a firm foundation of unyielding despair.

The essence of education is that it is a change effected in the organism to satisfy the operator.

Aristotle is the last Greek philosopher who faces the world cheerfully; after him, all have, in one form or another, a philosophy of retreat.

BERTRAND RUSSELL, The Philosophy of Logical Atomism We've associated that word philosophy with academic study that in its own way has gotten so far beyond the layman that if you read contemporary philosophy you've no clue, because it's almost become math. And it's odd that if you don't do that and you call yourself a philosopher that you always get 'homespun' attached to it.

Descartes, the father of modern philosophy ... would never-so he assures us-have been led to construct his philosophy if he had had only one teacher, for then he would have believed what he had been told; but, finding that his professors disagreed with each other, he was forced to conclude that no existing doctrine was certain.

While the dogmatist is harmful, the sceptic is useless ...; one is certain of knowing, the other of not knowing. What philosophy should dissipate is certainty, whether of knowledge or of ignorance. Knowledge is not so precise a concept as is commonly thought. Instead of saying 'I know this', we ought to say 'I more or less know something more or less like this'. ... Knowledge in practical affairs has not the certainty or the precision of arithmetic.

For the learning of every virtue there is an appropriate discipline, and for the learning of suspended judgment the best discipline is philosophy.

Philosophers, for the most part, are constitutionally timid, and dislike the unexpected. Few of them would be genuinely happy as pirates or burglars. Accordingly they invent systems which make the future calculable, at least in its main outlines.

Philosophy arises from an unusually obstinate attempt to arrive at real knowledge. What passes for knowledge in ordinary life suffers from three defects: it is cocksure, vague and self-contradictory. The first step towards philosophy consists in becoming aware of these defects, not in order to rest content with a lazy scepticism, but in order to substitute an amended kind of knowledge which shall be tentative, precise and self-consistent.

Ever since men became capable of free speculation, their actions, in innumerable important respects, have depended upon their theories as to the world and human life, as to what is good and what is evil. This is true in the present day as at any former time. To understand an age or a nation, we must understand its philosophy, and to understand its philosophy we must ourselves be in some degree philosophers. There is here a reciprocal causation: the circumstances of men s lives do much to determine their philosophy, but, conversely, their philosophy does much to determine their circumstances.

There will still be things that machines cannot do. They will not produce great art or great literature or great philosophy; they will not be able to discover the secret springs of happiness in the human heart; they will know nothing of love and friendship.

Unhappy business men, I am convinced, would increase their happiness more by walking six miles every day than by any conceivable change of philosophy.

As I grew up I became increasingly interested in philosophy, or which [his family] profoundly disapproved. Everytime the subject came up they repeated with unfailing regularity, "What is mind? No matter. What is matter? Never mind." After some fifty or sixty repititions, this remark ceased to amuse me.

Some kind of philosophy is a necessity to all but the most thoughtless, and in the absence of knowledge it is almost sure to be a silly philosophy.

Philosophy, from the earliest times, has made greater claims, and achieved fewer results, than any other branch of learning.

Remember your humanity, and forget the rest.

When people begin to philosophize they seem to think it necessary to make themselves artificially stupid.

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

We are faced with the paradoxical fact that education has become one of the chief obstacles to intelligence and freedom of thought.

On the one hand, philosophy is to keep us thinking about things that we may come to know, and on the other hand to keep us modestly aware of how much that seems like knowledge isn't knowledge

If a philosophy is to bring happiness it should be inspired by kindly feelings. Marx pretended that he wanted the happiness of the proletariat; what he really wanted was the unhappiness of the bourgeois.

In the first place a philosophical proposition must be general. It must not deal specially with things on the surface of the earth, or within the solar system, or with any other portion of space and time. . . . This brings us to a second characteristic of philosophical propositions, namely that they must be a priori. A philosophical proposition must be such as can neither be proved nor disproved by empirical evidence. . . . Philosophy, if what has been said is correct, becomes indistinguishable from logic as that word has now come to be used.

To create a good philosophy you should renounce metaphysics but be a good mathematician.