Those who are guilty of the argumentum ad ignorantiam profess belief in something because its opposite cannot be proved ... In the realm where "prejudice" is now most an issue, it normally takes a form like this: you cannot prove by the method of statistics and quantitative measurement that men are not equal. Therefore all men are equal. ... You cannot prove again by the methods of science that one culture is higher than another. Therefore the culture of the Digger Indians is just a good as that of Muncie, Indiana, or thirteenth-century France.

It is an ancient belief, going back to classical antiquity, that specialization of any kind is illiberal in a freeman. A man willing to bury himself in the details of some small endeavor has been considered lost to these larger considerations which must occupy the mind of the ruler.

The member of a culture ... purposely avoids the relationship of intimacy; he wants the object somehow depicted and fictionalized. ... He is embarrassed when this is taken out of its context of proper sentiments and presented bare, for he feels that this is a reintrusion of that world which his whole conscious effort has sought to banish. Forms and conventions are the ladder of ascent. And hence the speechlessness of the man of culture when he beholds the barbarian tearing aside some veil which is half adornment, half concealment.

The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.

Hysterical optimism will prevail until the world again admits the existence of tragedy, and it cannot admit the existence of tragedy until it again distinguishes between good and evil. . . Hysterical optimism as a sin against knowledge.

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.

The prevailing conception is that education must be such as will enable one to acquire enough wealth to live on the plane of the bourgeoisie. That kind of education does not develop the aristocratic virtues. It neither encourages reflection nor inspires reverence for the good.