Let us confess a truth, humiliating perhaps to human pride;—a very small part only of the opinions of the coolest philosopher are the result of fair reasoning; the rest are formed by his education, his temperament, by the age in which he lives, by trains of thought directed to a particular track through some accidental association—in short, by prejudice.

The Europeans are all deeply tainted with prejudices, both ecclesiastical and temporal, which they can never get rid of. They are all infected with episcopal and presbyterian creeds, and confessions of faith. They all believe that great Principle which has produced this boundless universe, Newton’s universe and Herschell’s universe, came down to this little ball, to be spit upon by Jews. And until this awful blasphemy is got rid of, there never will be any liberal science in the world.

Naturally, every age thinks that all ages before it were prejudiced, and today we think this more than ever and are just as wrong as all previous ages that thought so. How often have we not seen the truth condemned! It is sad but unfortunately true that man learns nothing from history.

Philosophers say a great deal about what is absolutely necessary for science, and it is always, so far as one can see, rather naive, and probably wrong.

We are most of us governed by epistemologies that we know to be wrong

The common prejudice against philosophy is the result of the incapacity of the multitude to deal with the highest problems.

Do you know what we call opinion in the absence of evidence? We call it prejudice.

Every word is a prejudice.

Science is what you know, philosophy is what you don't know

It is not Wisdom, but Ignorance, which teaches men presumption; Genius may be sometimes arrogant, but nothing is so diffident as Knowledge.

This argument too shows that in truth we know nothing about anything, but every man shares the generally prevailing opinion.

Prejudice and self-sufficiency naturally proceed from inexperience of the world, and ignorance of mankind.

We see so much that we in fact see nothing, and we know so much that we no longer possess anything that is our own, that is to say, something we could not have learned, something that arises out of the virtues and errors of our own self

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