The modern position seems only another manifestation of egotism, which develops when man has reached a point at which he will no longer admit the rights to existence of things not of his own contriving.

We are more successfully healed by the vis medicatrix naturae (healing power of nature) than by the most ingenious medical application.

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.

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 semanticists are exactly wrong in regarding language as an obstruction or series of pitfalls. Language, on the contrary, appears as a great storehouse of universal memory, or it may be said to serve as a net, not imprisoning us but supporting us and aiding us to get at a meaning beyond present meaning through the very fact that it embodies others' experiences.

It is not that things give meaning to words; it is that meaning makes things "things." It does not make things in their subsistence; but it does make things in their discreteness for the understanding.

The man of frank and strong prejudices, far from being a political and social menace and an obstacle in the path of progress, is often a benign character and helpful citizen. The chance is far greater, furthermore, that he will be more creative than the man who can never come to more than a few gingerly held conclusions, or who thinks that all ideas should be received with equal hospitality. There is such a thing as being so broad you are flat.