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Truth that has been merely learned is like an artificial limb, a false tooth, a waxen nose; at best, like a nose made out of another's flesh; it adheres to us only ‘because it is put on. But truth acquired by thinking of our own is like a natural limb; it alone really belongs to us. This is the fundamental difference between the thinker and the mere man of learning. The intellectual attainments of a man who thinks for himself resemble a fine painting, where the light and shade are correct, the tone sustained, the colour perfectly harmonised; it is true to life. On the other hand, the intellectual attainments of the mere man of learning are like a large palette, full of all sorts of colours, which at most are systematically arranged, but devoid of harmony, connection and meaning.
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Vol. 2, Ch. 22, § 261

 

Arthur Schopenhauer

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To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

 

Sri Aurobindo

 

Piety, then, needs a counterpoise, something to prevent it from being exercised in an excessively rigid way; and this it has, in most intellectual temperaments, in the quality I would call playfulness. We speak of the play of the mind; and certainly the intellectual relishes the play of the mind for its own sake, and finds in it one of the major values in life. What one thinks of here is the element of sheer delight in intellectual activity. Seen in this guise, intellect may be taken as the healthy animal spirits of the mind, which come into exercise when the surplus of mental energies is released from the tasks required for utility and mere survival. “Man is perfectly human,” said Schiller, “only when he plays.” And it is this awareness of an available surplus beyond the requirements of mere existence that his maxim conveys to us. Veblen spoke often of the intellectual faculty as “idle curiosity”—but this is a misnomer in so far as the curiosity of the playful mind is inordinately restless and active. This very restlessness and activity gives a distinctive cast to its view of truth and its discontent with dogmas.

 

Richard Hofstadter

 

He was undoubtedly one of the liveliest figures on the British philosophical scene in his time and, when he appeared on it, it was in need of enlivening. He was not a highly original thinker. His impact was due to the brilliance with which he arranged and expressed the ideas he had acquired from others. Perhaps his greatest intellectual virtue was his unremitting adherence to clarity and to rational argument. His work is without allusions, undeveloped suggestions, obscurity, and mannerism. Through his books and his teaching he sets a fine example of intellectual discipline.

 

Alfred Jules Ayer

 

I am learning my business. Literature nowadays is a trade. Putting aside men of genius, who may succeed by mere cosmic force, your successful man of letters is your skilful tradesman. He thinks first and foremost of the markets; when one kind of goods begins to go off slackly, he is ready with something new and appetising. He knows perfectly all the possible sources of income. Whatever he has to sell he'll get payment for it from all sorts of various quarters; none of your unpractical selling for a lump sum to a middleman who will make six distinct profits.

 

George Gissing

 

The more I think about colour, the more convinced I become that this reflected half-tint is the principle that must predominate, because it is this that gives the true tone, the tone that constitutes the value, the thing that matters in giving life and character to the object. Light, to which the schools teach us to attach equal importance and which they place on the canvas at the same time as the half-tint and shadow, is really only an accident. Without grasping this principle, one cannot understand true colour, I mean the colour that gives the feeling of thickness and depth and of that essential difference that distinguishes one object from another.

 

Eugene Delacroix