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" "I do not wish to seem to end upon a note of cynicism. I do not deny that there are better things than selfishness, and that some people achieve these things. I maintain, however, on the one hand, that there are few occasions upon which large bodies of men, such as politics is concerned with, can rise above selfishness, while, on the other hand, there are a very great many circumstances in which populations will fall below selfishness, if selfishness is interpreted as enlightened self-interest. And among those occasions on which people fall below self-interest are most of the occasions on which they are convinced that they are acting from idealistic motives. Much that passes as idealism is disguised hatred or disguised love of power. When you see large masses of men swayed by what appear to be noble motives, it is as well to look below the surface and ask yourself what it is that makes these motives effective. It is partly because it is so easy to be taken in by a facade of nobility that a psychological inquiry, such as I have been attempting, is worth making. I would say, in conclusion, that if what I have said is right, the main thing needed to make the world happy is intelligence. And this, after all, is an optimistic conclusion, because intelligence is a thing that can be fostered by known methods of education.
Bertrand Arthur William Russell, 3rd Earl Russell (May 18, 1872 – February 2, 1970) was a British philosopher, logician, mathematician, historian, and social critic. In 1950, he was awarded a Nobel Prize in Literature.
Biography information from Wikiquote
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The Chinese are a great nation, incapable of permanent suppression by foreigners. They will not consent to adopt our vices in order to acquire military strength; but they are willing to adopt our virtues in order to advance in wisdom. I think they are the only people in the world who quite genuinely believe that wisdom is more precious than rubies. That is why the West regards them as uncivilized.
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My abandonment of former beliefs was, however, never complete. Some things remained with me, and still remain: I still think that truth depends upon a relation to fact, and that facts in general are nonhuman; I still think that man is cosmically unimportant, and that a Being, if there were one, who could view the universe impartially, without the bias of here and now, would hardly mention man, except perhaps in a footnote near the end of the volume; but I no longer have the wish to thrust out human elements from regions where they belong; I have no longer the feeling that intellect is superior to sense, and that only Plato's world of ideas gives access to the 'real' world. I used to think of sense, and of thought which is built on sense, as a prison from which we can be freed by thought which is emancipated from sense. I now have no such feelings. I think of sense, and of thoughts built on sense, as windows, not as prison bars. I think that we can, however imperfectly, mirror the world, like Leibniz's monads; and I think it is the duty of the philosopher to make himself as undistorting a mirror as he can. But it is also his duty to recognize such distortions as are inevitable from our very nature. Of these, the most fundamental is that we view the world from the point of view of the here and now, not with that large impartiality which theists attribute to the Deity. To achieve such impartiality is impossible for us, but we can travel a certain distance towards it. To show the road to this end is the supreme duty of the philosopher.