Until the world perceives that "good" cannot be applied to a thing because it is our own, and "bad" because it is another's, there is no prospect of realizing community.

Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle. For prejudices, as we have seen earlier, are often built-in principles. They are the extract which the mind has made of experience.

The issue ultimately involved is whether there is a source of truth higher than, and independent of, man; and the answer to the question is decisive for one’s view of the nature and destiny of man.

In any piece of rhetorical discourse, one rhetorical term overcomes another rhetorical term only by being nearer to the term which stands ultimate. There is some ground for calling a rhetorical education necessarily aristocratic education in that the rhetorician has to deal with an aristocracy of notions.

Life without prejudice, were it ever to be tried, would soon reveal itself to be a life without principle.

Piety is a discipline of the will through respect. It admits the right to exist of things larger than the ego, of things different from the ego.

To one completely committed to this realm of becoming, as are the empiricists, the claim to apprehend verities is a sign of psychopathology. Probably we have here but a highly sophisticated expression of the doctrine that ideals are hallucination and that the only normal, sane person is the healthy extrovert, making instant, instinctive adjustments to the stimuli of the material world.