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L. P. Jacks

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We want philosophers, among other reasons, because the world is full of false philosophy. The way of experience is beset on every hand by a multitude of verbal judgments, of empty phrases, of word-copies, which pass themselves off as the real thing, which pretend to do duty for concrete fact and, by force of their number and importunity, capture our attention and cause the true originals to be overlooked. If it is true that philosophy must perforce fight its battles with words, is it not equally true that words are the weapons against which it must everywhere contend? The philosopher bent on the enlargement of experience perceives at once that his work cannot be done, cannot even be commenced, until he has cleared away the heaps of verbal detritus under which the bedrocks of experience lie buried.

 
L. P. Jacks

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The recognition of the light of reality within the darkness of abstraction is a contradiction both the affirmation and the negation of the real at one and the same time. The new philosophy, which thinks the concrete not in an abstract but a concrete way, which acknowledges the real in its reality that is, in a way corresponding to the being of the real as true, which elevates it into the principle and object of philosophy is consequently the truth of the Hegelian philosophy, indeed of modern philosophy as a whole.

 
Ludwig Andreas Feuerbach
 

The Philosophy of Nature takes up the material, prepared for it by physics out of experience, at the point to which physics has brought it, and again transforms it, without basing it ultimately on the authority of experience. Physics therefore must work into the hands of philosophy, so that the latter may translate into a true comprehension (Begriff) the abstract universal transmitted to it, showing how it issues from that comprehension as an intrinsically necessary whole.

 
Georg Wilhelm Friedrich Hegel
 

The ideal power with which we feel ourselves in connection, the 'God' of ordinary men, is, both by ordinary men and by philosophers, endowed with certain of those metaphysical attributes which in the lecture on philosophy I treated with such disrespect. He is assumed as a matter of course to be 'one and only,' and to be 'infinite'; and the notion of many finite gods is one which hardly any one thinks it worth while to consider, and still less to uphold. Nevertheless, in the interests of intellectual clearness, I feel bound to say that religious experience, as we have studied it, cannot be cited as unequivocally supporting the infinitist belief. The only thing that it unequivocally testifies to is that we can experience union with something larger than ourselves and in that union find our greatest peace. Philosophy, with its passion for unity, and mysticism with its monoideistic bent, both 'pass to the limit' and identify the something with a unique God who is the all-inclusive soul of the world. Popular opinion, respectful to their authority, follows the example which they set.

 
William James
 

A poet can only write about what is true to his own experience, not about what he would like to be true to his experience.
Poetry does not state truth, it states the conditions within which something felt is true. Even while he is writing about the little portion of reality which is part of his experience, the poet may be conscious of a different reality outside. His problem is to relate the small truth to the sense of a wider, perhaps theoretically known, truth outside his experience.

 
Stephen Spender
 

We all inherit a great deal of useless knowledge, and a great deal of misinformation and error (maps that were formerly thought to be accurate), so that there is always a portion of what we have been told that must be discarded. But the cultural heritage of our civilization that is transmitted to us -- our socially pooled knowledge, both scientific and humane -- has been valued principally because we have believed that it gives us accurate maps of experience. The analogy of verbal words to maps is an important one [...]. It should be noticed at this point, however, that there are two ways of getting false maps of the world into our heads: first, by having them given to us; second, by creating them ourselves when we misread the true maps given to us.

 
S. I. Hayakawa
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