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Protagoras

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Man is the measure of all things: of things which are, that they are, and of things which are not, that they are not.
--
As quoted in Theaetetus by Plato section 152a

 
Protagoras

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There was constant talk about hewing things and ravaging things and splitting things asunder. Lots of big talk of things being mighty, and of things being riven, and of things being in thrall to other things, but very little attention given, as I now realise, to the laundry.

 
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In loving things and the being in them man should rather draw things up to the human level than reduce humanity to their measure.

 
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The Idols of Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it.

 
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There are certain things in which one is unable to believe for the simple reason that he never ceases to feel them. Things of this sortó things which are always inside of us and in fact are us and which consequently will not be pushed off or away where we can begin thinking about themó are no longer things; they, and the us which they are, equals A Verb; an IS.

 
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In this growing there are no really new things or new situation. There are only things growing out right, or things growing out deformed or shriveled. There is nothing new about railways or foundries or lathes or steel furnaces. They also are green-growing things. There is nothing new about organizations of men or of money. All these growing things are good, if they grow towards the final answers that were given in the beginning.

 
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The perceptibility of things is not the end of their being. Their surface is available to our tools, their depth is immune to our inquisitiveness.
Things are both available and immune. We penetrate their physical givenness, we cannot intuit their secret. We measure what they exhibit, we know how they function, but we also know that we do not know what they are, what they stand for, what they imply.

 
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