It is not probable that the reader will be satisfied with any of these solutions, and contemporary philosophers, even rationalistically minded ones, have on the whole agreed that no one has intelligibly banished the mystery of fact.

If the topic be highly abstract, show its nature by concrete examples. If it be unfamiliar, trace some point of analogy in it with the known. If it be inhuman, make it figure as part of a story. If it be difficult, couple its acquisition with some prospect of personal gain. Above all things, make sure that it shall run through certain inner changes, since no unvarying object can possibly hold the mental field for long.

All the higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience, factors to which the environment and the lessons it has so far taught us must learn to bend.

An act has no ethical quality whatever unless it be chosen out of several all equally possible.

At bottom, the whole concern of religion is with the manner of our acceptance of the universe.

We are all potentially such sick men. The sanest and best of us are of one clay with lunatics and prison-inmates. And whenever we feel this, such a sense of the vanity of our voluntary career comes over us, that all our morality appears but as a plaster hiding a sore it can never cure, and all our well-doing as the hollowest substitute for that well-being that our lives ought to be grounded in, but alas! are not.

An impression which simply flows in at the pupil's eyes or ears and in no way modifies his active life, is an impression gone to waste. It is physiologically incomplete... Its motor consequences are what clinch it.