The most ancient parts of truth . . . also once were plastic. They also were called true for human reasons. They also mediated between still earlier truths and what in those days were novel observations. Purely objective truth, truth in whose establishment the function of giving human satisfaction in marrying previous parts of experience with newer parts played no role whatsoever, is nowhere to be found. The reasons why we call things true is the reason why they are true, for to be true means only to perform this marriage-function.

Mental fire is what won't burn real sticks; mental water is what won't necessarily (though of course it may) put out even a mentalfire.

To begin with, our knowledge grows in spots. The spots may be large or small, but the knowledge ever grows all over... What you first gain from them is probably a small amount of new information, a few new definitions, or distinctions, or points of view. But while these special ideas are being added, the rest of your knowledge stands still, and only gradually will you 'line up' your previous opinions with the novelties I am trying to instil, and modify to some slight degree their mass.

There can be no final truth in ethics any more than in physics, until the last man has had his experience and said his say.

Science herself consults her heart when she lays it down that the infinite ascertainment of fact and correction of false belief are the supreme goods for man.

From the Vedas we learn a practical art of surgery, medicine, music, house building under which mechanized art is included. They are encyclopedia of every aspect of life, culture, religion, science, ethics, law, cosmology and meteorology.

An educated memory depends on an organized system of associations; and its goodness depends on two of their peculiarities: first, on the persistency of the associations; and, second, on their number.