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Sport in the sense of a mass-spectacle, with death to add to the underlying excitement, comes into existence when a population has been drilled and regimented and depressed to such an extent that it needs at least a vicarious participation in difficult feats of strength or skill or heroism in order to sustain its waning life-sense.
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Ch. 6, sct. 11

 

Lewis Mumford

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To the intellectual the struggle for freedom is more vital than the actuality of a free society. He would rather "work, fight, talk, for liberty than have it." The fact is that up to now the free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning — from minding other people's business — and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual.
The intellectual craves a social order in which uncommon people perform uncommon tasks every day. He wants a society throbbing with dedication, reverence, and worship. He sees it as scandalous that the discoveries of science and the feats of heroes should have as their denouement the comfort and affluence of common folk. A social order run by and for the people is to him a mindless organism motivated by sheer physiologism.

 

Eric Hoffer

 

There are circumstances in the imperfect condition we know as human existence when polygyny is morally preferable to its alternative. Individually, such a condition might arise if, early in the marriage, the wife were to contract paralysis or another disability that would prevent sexual union. Collectively, a war that decimated the male population could provide an example, forcing (as this would) the option between polygyny and depriving a large population of women of motherhood and a nuclear family of any sort. Idealists may call for the exercise of heroic continence in such circumstances, but heroism is never a mass option.

 

Huston Smith

 

Until you realise the true Way, whether in Buddhism or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly.
Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void.
In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness.

 

Miyamoto Musashi

 

The very fact that the totality of our sense experience is such that by means of thinking (operations with concepts, and the creation and use of definite functional relations between them, and the coordination of sense experience to these concepts) it can be put in order, this fact is one which leaves us in awe, but which we shall never understand. One may say "the eternal mystery of the world is its comprehensibility." . . . In speaking here concerning "comprehensibility," the expression is used in its most modest sense. It implies: the production of some sort of order among sense impressions, this order being produced by the creation of general concepts, relations between these concepts, and by relations between the concepts and sense experience, these relations being determined in any possible manner. It is in this sense that the world of our sense experience is comprehensible. The fact that it is comprehensible is a miracle.

 

Albert Einstein

 

The historical sense involves a perception, not only of the pastness of the past, but of its presence; the historical sense compels a man to write not merely with his own generation in his bones, but with a feeling that the whole of the literature of Europe from Homer and within it the whole of the literature of his own country has a simultaneous existence and composes a simultaneous order. This historical sense, which is a sense of the timeless as well as of the temporal and of the timeless and of the temporal together, is what makes a writer traditional. And it is at the same time what makes a writer most acutely conscious of his place in time, of his contemporaneity.

 

Thomas Stearns (T. S.) Eliot