Experience, already reduced to a group of impressions, is ringed round for each one of us by that thick wall of personality through which no real voice has ever pierced on its way to us, or from us to that which we can only conjecture to be without.

Philosophical theories or ideas, as points of view, instruments of criticism, may help us to gather up what might otherwise pass unregarded by us.

It is with a rush of home-sickness that the thought of death presents itself.... Such sentiment is the eternal stock of all religions, modified indeed by changes of time and place, but indestructible, because its root is so deep in the earth of man's nature. The breath of religious initiators passes over them; a few "rise up with wings as eagles" [Isaiah 40:31], but the broad level of religious life is not permanently changed. Religious progress, like all purely spiritual progress, is confined to a few.

The Renaissance of the fifteenth century was, in many things, great rather by what it designed then by what it achieved.

The various forms of intellectual activity which together make up the culture of an age, move for the most part from different starting-points, and by unconnected roads.

Product of a myriad various minds and contending tongues, compact of obscure and minute association, a language has its own abundant and often recondite laws, in the habitual and summary recognition of which scholarship consists.

Beauty, like all other qualities presented to human experience, is relative; and the definition of it becomes unmeaning and useless in proportion to its abstractness. To define beauty not in the most abstract, but in the most concrete terms possible, not to find a universal formula for it, but the formula which expresses most adequately this or that special manifestation of it, is the aim of the true student of aesthetics.