If all meanings could be adequately expressed by words, the arts of painting and music would not exist.

When things have a meaning for us, we mean (intend, propose) what we do: when they do not, we act blindly, unconsciously, unintelligently.

Thinking and feeling that have to do with action in association with others is as much a social mode of behavior as is the most overt cooperative or hostile act.

When the child sees the parent looking for something, it is as natural for it also to look for the object and to give it over when it finds it, as it was, under other circumstances, to receive it. Multiply such an instance by the thousand details of daily intercourse, and one has a picture of the most permanent and enduring method of giving direction to the activities of the young.

We cannot think of ourselves save as to some extent social being. Hence, we cannot separate the idea of ourselves and our own good from our idea of others and their good.

The notion that "applied" knowledge is somehow less worthy than "pure" knowledge, was natural to a society in which all useful work was performed by slaves and serfs, and in which industry was controlled by the models set by custom rather than by intelligence. Science, or the highest knowing, was then identified with pure theorizing, apart from all application in the uses of life; and knowledge relating to useful arts suffered the stigma attaching to the classes who engaged in them.

For in spite of itself any movement that thinks and acts in terms of an ‘ism becomes so involved in reaction against other ‘isms that it is unwittingly controlled by them. For it then forms its principles by reaction against them instead of by a comprehensive, constructive survey of actual needs, problems, and possibilities.