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I HAVE no patience with the hypothesis occasionally expressed, and often implied, especially in tales written to teach children to be good, that babies are born pretty much alike, and that the sole agencies in creating differences between boy and boy, and man and man, are steady application and moral effort. It is in the most unqualified manner that I object to pretensions of natural equality. The experiences of the nursery, the school, the University, and of professional careers, are a chain of proofs to the contrary.
--
Hereditary Genius (1869; 2005), p. 56

 

Francis Galton

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If Congress can apply money indefinitely to the general welfare, and are the sole and supreme judges of the general welfare, they may take the care of religion into their own hands; they may establish teachers in every State, county, and parish, and pay them out of the public Treasury; they may take into their own hands the education of children, establishing in like manner schools throughout the Union; they may undertake the regulation of all roads other than post roads. In short, every thing, from the highest object of State legislation, down to the most minute object of police, would be thrown under the power of Congress; for every object I have mentioned would admit the application of money, and might be called, if Congress pleased, provisions for the general welfare.

 

James Madison

 

Today is such a joyous day for me because we have children and we are dealing with children, most of them are born-realised, they are of a very special category, I've told you many a times. But we spoil them because we were not born-realised, so we don't know how to handle these special children, we spoil them. Not only we spoil them but we interfere with the school, we interfere with this, as if we are the wisest parents. Because we are SYogis we have to be much more sensible than other parents. How can you interfere with any school anywhere? But in SYoga you will! It is because there is no wisdom and no understanding of what is good and benevolent for your child. If you love your child then you must think of its benevolence. You must learn from the experience what happens to children if they are left like that. You cannot spoil your child, you cannot. Because its a special category of children they are. They are not children who can become vagabonds, they cannot become thieves. So you'll make them something funny they are neither here not there, they are born realised and they have to be channelised properly to achieve their complete manifestation of their spirit. So the possessiveness, and the stupid attachment to children must be given-up. There is no force on you , if you want to destroy your child you can destroy. But in an advice. If you are Ganeshas you would have understood it, I don't have to explain so much. What is good for your child, because we have to have beautiful children. They are born beautiful children, I tell you, if they are spoiled is because of you, you have spoiled them. You have ruined them. You are responsible. I know of many of so many children, they are very very sweet, I have conference with them also, and I find them much more congenial, I have a much better report that I can have with you: They never argue, never, they never say no, and they have very good information about all of you. [Shri Ganesha Puja in Cabella 15.9.91]

 

Mataji Nirmala Srivastava

 

The hypothesis of God is a peculiar one, in that it supposes an infinitely incomprehensible object, although every hypothesis, as such, supposes its object to be truly conceived in the hypothesis. This leaves the hypothesis but one way of understanding itself; namely, as vague yet as true so far as it is definite, and as continually tending to define itself more and more, and without limit. The hypothesis, being thus itself inevitably subject to the law of growth, appears in its vagueness to represent God as so, albeit this is directly contradicted in the hypothesis from its very first phase. But this apparent attribution of growth to God, since it is ineradicable from the hypothesis, cannot, according to the hypothesis, be flatly false. Its implications concerning the Universes will be maintained in the hypothesis, while its implications concerning God will be partly disavowed, and yet held to be less false than their denial would be. Thus the hypothesis will lead to our thinking of features of each Universe as purposed; and this will stand or fall with the hypothesis. Yet a purpose essentially involves growth, and so cannot be attributed to God. Still it will, according to the hypothesis, be less false to speak so than to represent God as purposeless.

 

Charles Sanders Peirce

 

It would be deeply depressing if the only way children could get moral values was from religion. Either from scripture, and God knows we don't want them to get it from scripture, I mean, just look at scripture. Or, from being afraid of God, being intimidated by God. Anybody who is good for only those two reasons is not really being good at all. Why not teach children things like the Golden Rule, do as you would be done by, how would you like it if other children did that to you, so why do you do it to them... I think it's depressing that anybody should suggest that you actually need God in order to be moral. I would hope that our morals come from a better source than that, and therefore they are genuinely moral rather than based on outmoded scripture, or based on fear.

 

Richard Dawkins

 

There is a reality outside the world, that is to say, outside space and time, outside man's mental universe, outside any sphere whatsoever that is accessible to human faculties.
Corresponding to this reality, at the centre of the human heart, is the longing for an absolute good, a longing which is always there and is never appeased by any object in this world.
Another terrestrial manifestation of this reality lies in the absurd and insoluble contradictions which are always the terminus of human thought when it moves exclusively in this world.
Just as the reality of this world is the sole foundation of facts, so that other reality is the sole foundation of good.
That reality is the unique source of all the good that can exist in this world: that is to say, all beauty, all truth, all justice, all legitimacy, all order, and all human behaviour that is mindful of obligations.
Those minds whose attention and love are turned towards that reality are the sole intermediary through which good can descend from there and come among men.
Although it is beyond the reach of any human faculties, man has the power of turning his attention and love towards it.
Nothing can ever justify the assumption that any man, whoever he may be, has been deprived of this power.
It is a power which is only real in this world in so far as it is exercised. The sole condition for exercising it is consent.
This act of consent may be expressed, or it may not be, even tacitly; it may not be clearly conscious, although it has really taken place in the soul. Very often it is verbally expressed although it has not in fact taken place. But whether expressed or not, the one condition suffices: that it shall in fact have taken place.
To anyone who does actually consent to directing his attention and love beyond the world, towards the reality that exists outside the reach of all human faculties, it is given to succeed in doing so. In that case, sooner or later, there descends upon him a part of the good, which shines through him upon all that surrounds him.

 

Simone Weil