Non-Aristotelian logic deals with existencial/operacional probabilities. Aristotelian logic deals with certainties, and in the lack of certainties throughout most of life, Aristotelian logic subliminally programs us to ivent fictitious certainties.
That rush for fictitious certainties explains most of the Ideologies and damn near all Religions on the planet, I think.

In Unistat, due to the strong encouragement of individualistic third-and fourth-circuit (semantic-moral) functions, slavery had grown so repugnant that it was formally “abolished” within a century after the formation of the pack constitution; it lingered on through inertia in the form of “wage slavery,” which required that all primates not born into the sixty families that “owned” almost everything would have to “work” for those families or their corporations in order to get the tickets (called “money”) which were necessary for survival.

In almost all other professions a man must be able to observe carefully and report accurately what he has seen. Those qualifications are unnecessary for journalists, however, since their job is to write sensational stories that sell newspapers.

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The numbers of universes perceived by human beings does not equal the population of the planet, but several times the population of the planet. It thus appears some sort of miracle that we sometimes find it possible to communicate with each other at all, at all.

All of us should treasure his (John Dillinger) Oriental wisdom and his preaching of a Zen-like detachment, as exemplified by his constant reminder to clerks, tellers, or others who grew excited by his presence in their banks: 'Just lie down on the floor and keep calm.

Drest had made a careful study of the Discordian philosophy and realized it was the kind of outlandish nonsense that would appeal to the kind of people who made all the trouble in history-brilliant, intellectual, slightly deranged dope fiends and oddball math-and-technology buffs.

In speaking of the human brain as an electro-colloidal biocomputer, we all know where the hardware is: it is inside the human skull. The software, however, seems to be anywhere and everywhere. For instance, the software “in” my brain also exists outside my brain in such forms as, say, a book I read twenty years ago, which was an English translation of various signals transmitted by Plato 2400 years ago. Other parts of my software are made up of the software of Confucius, James Joyce, my second-grade teacher, the Three Stooges, Beethoven, my mother and father, Richard Nixon, my various dogs and cats, Dr. Carl Sagan, and anybody and (to some extent) any-thing that has ever impacted upon my brain. This may sound strange, but that’s the way software (or information) functions.