The Realms Of Being Santayana Pdf Files

You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Sense of Beauty Being the Outlines of Aesthetic Theory Author: George Santayana Release Date: October 8, 2008 [EBook #26842] Language: English Character set. Classic Poetry Series. George Santayana. Publication Date: 2012. Publisher: Poemhunter.com - The World's Poetry Archive. Becoming part of the Golden Age of the Harvard philosophy department. Some of his Harvard. Point of his Harvard career; Scepticism and Animal Faith (1923); and The Realms.

Contents • • • • • • • • • • • • • • • • • • • • • Quotes [ ] The Sense of Beauty (1896) [ ];; • In fact, the whole machinery of our intelligence, our general and, fixed and external objects,,, and, are so many, algebraic expressions. They stand for; experience which we are incapable of retaining and surveying in its multitudinous immediacy. We should flounder hopelessly, like the animals, did we not keep ourselves afloat and direct our course by these intellectual devices. Helps us to bear our of fact. III, Form; § 30: 'The average modified in the direction of pleasure.'

125 • as we feel it is something indescribable: what it is or what it can never be said. IV, Expression; § 67: 'Conclusion.' 267 • Beauty is a pledge of the possible conformity between the and, and consequently a ground of in the supremacy of the.

IV, Expression; § 67: 'Conclusion.' 270 The Life of Reason (1905-1906) [ ] Vol. I, Reason in Common Sense [ ] • [Everything] ideal has a natural basis and everything natural an ideal development. • Even the most inspired verse, which boasts not without a relative justification to be immortal, becomes in the course of ages a scarcely legible hieroglyphic; the language it was written in dies, a learned education and an imaginative effort are requisite to catch even a vestige of its original force. Nothing is so irrevocable as mind.

• is the only sanction of life; where happiness fails, existence remains a mad and lamentable experiment. • That life is worth living is the most of assumptions and, were it not assumed, the most impossible of conclusions.

• consists in redoubling your efforts when you have forgotten your aim. •, far from consisting in, depends on retentiveness. When change is absolute there remains no being to improve and no direction is set for possible improvement: and when is not retained, as among savages, is perpetual. Those who cannot the are condemned to repeat it.

• This famous statement has produced many paraphrases and variants: • Those who cannot learn from history are doomed to repeat it. • Those who do not remember their past are condemned to repeat their mistakes.

• Those who do not read history are doomed to repeat it. Airship Technology Khoury Pdf. • Those who fail to learn from the mistakes of their predecessors are destined to repeat them.

• Those who do not know history's mistakes are doomed to repeat them. • There is a similar quote by (in ) that often leads to misattribution: 'People will not look forward to posterity, who never look backward to their ancestors.' II, Reason in Society [ ] • The highest form of is love of. • The human race, in its intellectual life, is organized like the: the masculine soul is a worker, sexually atrophied, and essentially dedicated to impersonal and universal arts; the feminine is a queen, infinitely fertile, omnipresent in its brooding industry, but passive and abounding in intuitions without method and passions without justice. • To call the soil of and is like calling debauchery the soil of.

III: Industry, Government, and War • It is not 's fault that most men seem to miss their vocation. Most men have no vocation. IV: The Aristocratic Ideal • Injustice in this world is not something comparative; the is deep, clear, and absolute in each private fate. IV: The Aristocratic Ideal • What renders man an and being is that in society he gives new aims to his life which could not have existed in: the aims of,,, and. V: Democracy • When men and women agree, it is only in their conclusions; their are always different.

III, Reason in Religion [ ] • has repeatedly confirmed that well-known maxim of 's that 'a little inclineth a man's mind to, but depth in philosophy bringeth men's minds about to.' At the same time, when Bacon penned that sage epigram.

He forgot to add that the to whom depth in philosophy brings back men's minds is far from being the same from whom a little philosophy estranges them. I • Matters of religion should never be matters of controversy. We neither argue with a lover about his taste, nor condemn him, if we are just, for knowing so human a passion. VI • is something barbarous, for it produces innovation without reason and imitation without benefit.

VII • Every moment celebrates obsequies over the virtues of its predecessor. XIV Vol.IV, Reason in Art [ ] • like should be, since both are experimental. V, Reason in Science [ ] • is but assisted and recorded. It might almost be said to be no at all, if memory and faith in memory were not what science necessarily rest on. In order to sift evidence we must rely on some witness, and we must trust experience before we proceed to expand it.

The line between what is known scientifically and what has to be assumed in order to support knowledge is impossible to draw. Torrent Ableton Live Packs Guitar. Memory itself is an internal; and when to this hearsay within the mind we add the falsified echoes that reach us from others, we have but a shifting and unseizable basis to build upon.

The picture we frame of the past changes continually and grows every day less similar to the original experience which it purports to describe. 2 'History' • When and his two great disciples composed a system of rational ethics they were hardly proposing practical legislation for mankind.They were merely writing an eloquent epitaph for their country. • Oblivious of, the unwilling materialists of our day have generally been awkwardly intellectual and quite incapable of. If they have felt anything, they have felt. Their allegiance and affection were still fixed on those mythical sentimental worlds which they saw to be illusory. The mechanical world they believed in could not please them, in spite of its extent and fertility. Giving rhetorical vent to their spleen and prejudice, they exaggerated nature's meagreness and mathematical dryness.

When their imagination was chilled they spoke of nature, most unwarrantably, as dead, and when their judgment was heated they took the next step and called it unreal. 3 'Mechanism' Introduction to The Ethics of (1910) [ ] • Let a man once overcome his terror at his own finitude, and his finitude is, in one sense, overcome.

• Perhaps the only true dignity of man is his capacity to despise himself. • are propitious accidents, the natural causes of which are too complicated to be readily. • is, not dogma. The Genteel Tradition in American Philosophy (1911) [ ]. By their, its scope,, and temper, we estimate men, for by the mind only do we exist as men, and are more than so many storage-batteries for material. Let us therefore be frankly.

• Professional are usually only: that is, they are absorbed in defending some vested illusion or some eloquent. Like or detectives, they study the case for which they are retained. 48-49 • In is carried into and. The various sights, moods, and are given each one vote; they are declared to be all free and equal, and the innumerable commonplace moments of life are suffered to speak like the others.

Those formerly reputed great are not excluded, but they are made to march in the ranks with their companions—plain foot-soldiers and servants of the hour. 53 • vigilance is the price of. 58 • The pint would call the quart a dualist, if you tried to pour the quart into him. 60 • Because the peculiarity of man is that his machinery for reaction on external things has involved an imaginative transcript of these things, which is preserved and suspended in his fancy; and the interest and of this inward landscape, rather than any fortunes that may await his body in the outer world, constitute his proper. By their, its scope,, and temper, we estimate men, for by the mind only do we exist as men, and are more than so many storage-batteries for material.

Let us therefore be frankly. Let us be content to live in the mind. 64 Little Essays (1921) [ ] • The truth is cruel, but it can be loved, and it makes free those who have loved it. 107 Soliloquies in England and Later Soliloquies (1922) [ ] • England is the paradise of individuality, eccentricity, heresy, anomalies, hobbies, and humors. • 'The British Character' • The world is a perpetual caricature of itself; at every moment it is the mockery and the contradiction of what it is pretending to be. • 'Dickens' • There is no cure for birth and death save to enjoy the interval. • 'War Shrines' • I like to walk about amidst the beautiful things that adorn the world; but private wealth I should decline, or any sort of personal possessions, because they would take away my liberty.

• 'The Irony of Liberalism' • Only the dead have seen the end of war. • 'Tipperary' • My atheism, like that of, is true piety towards the universe and denies only gods fashioned by men in their own image, to be servants of their human interests.

• 'On My Friendly Critics' • The living have never shown me how to live. • 'On My Friendly Critics' • Profound is favorable to conventions, because it doubts that the criticism of conventions is any truer than they are.

• 'On My Friendly Critics' • Friendship is almost always the union of a part of one mind with the part of another; people are friends in spots. • 'Friendships' (1923) [ ] • is the chastity of the intellect, and it is shameful to surrender it too soon or to the first comer: there is nobility in preserving it coolly and proudly through long youth, until at last, in the ripeness of instinct and discretion, it can be safely exchanged for fidelity and happiness. • The Works of George Santayana p.

65 • [The empiricist] thinks he believes only what he sees, but he is much better at believing than at seeing. • 'Objections to Belief in Substance', p. 201 Dialogues in Limbo (1926) [ ] • Philosophers are as jealous as women.

Each wants a monopoly of praise. 30 • The soul, too, has her virginity and must bleed a little before bearing fruit. • 'Normal Madness,' Ch. 3, • The young man who has not wept is a savage, and the old man who will not laugh is a fool.

57 • All living souls welcome whatsoever they are ready to cope with; all else they ignore, or pronounce to be monstrous and wrong, or deny to be possible. 62 • Religion in its humility restores man to his only dignity, the courage to live by grace. 4 Character and Opinion in the United States (1920) [ ] • American life is a powerful solvent.

As it stamps the immigrant, almost before he can speak English, with an unmistakable muscular tension, cheery self-confidence and habitual challenge in the voice and eyes, so it seems to neutralize every intellectual element, however tough and alien it may be, and to fuse it in the native good-will, complacency, thoughtlessness, and optimism. • 'The Academic Environment' p. 47 () • All his life he [the American] jumps into the train after it has started and jumps out before it has stopped; and he never once gets left behind, or breaks a leg. • 'Materialism and Idealism' p. 175 () Persons and Places (1944) [ ] • At midday the daily food of all Spaniards was the puchero or cocido, as the dish is really called which the foreigners call pot-pourri or olla podrida.

This contains principally yellow chick-peas, with a little bacon, some potatoes or other vegetables and normally also small pieces of beef or sausage, all boiled in one pot at a very slow fire; the liquid of the same makes the substantial broth that is served first. I once shook hands with Longfellow at a garden party in 1881; and I often saw Dr. Holmes, who was our neighbor in Beacon Street: but Emerson I never saw. 50 • Animals are born and bred in litters. Solitude grows blessed and peaceful only in old age. 61 • In solitude it is possible to love mankind; in the world, for one who knows the world, there can be nothing but secret or open war. 159 Other works [ ] • O world, thou choosest not the better part!

It is not wisdom to be only wise, And on the inward vision close the eyes, But it is wisdom to believe the heart. Columbus found a world, and had no chart, Save one that faith deciphered in the skies; To trust the soul’s invincible surmise Was all his science and his only art. • (1894) • In the Gospels, for instance, we sometimes find the kingdom of heaven illustrated by principles drawn from observation of this world rather than from an ideal conception of justice; They remind us that the God we are seeking is present and active, that he is the living God; they are doubtless necessary if we are to keep religion from passing into a mere idealism and God into the vanishing point of our thought and endeavour. 54 • Although a poem be not made by counting of syllables upon the fingers, yet 'numbers' is the most poetical synonym we have for verse, and 'measure' the most significant equivalent for beauty, for goodness, and perhaps even for truth. Those early and profound philosophers, the followers of Pythagoras, saw the essence of all things in number, and it was by weight, measure, and number, as we read in the Bible, that the Creator first brought Nature out of the void.

• Interpretations of Poetry and Religion (1900), p. 251 • There is nothing impossible in the existence of the supernatural: its existence seems to me decidedly probable. • The Genteel Tradition at Bay (1931) • They [the wise spirits of antiquity in the first circle of Dante's Inferno] are condemned, Dante tells us, to no other penalty than to live in desire without hope, a fate appropriate to noble souls with a clear vision of life. • Obiter Scripta (1936) • Skepticism, like chastity, should not be relinquished too readily. •, as quoted in Quotations for Our Time (1977) edited by Laurence J. Peter • I leave you but the sound of many a word In mocking echoes haply overheard, I sang to heaven.

My exile made me free, from world to world, from all worlds carried me. • • The idea of Christ is much older than Christianity. • The Idea of Christ in the Gospels (1946) • A child educated only at school is an uneducated child. • “Modern Monthly: Volume: 9″ (April 1935); Page: 77-79.

Disputed [ ] • Religions are not true or false, but better or worse. • This statement is presented in quotes in The Philosophy of Religion and Advaita Vedanta (2008) by Arvind Sharma, p. 216, as a 'Santayanan point', but earlier publications by the same author, such as in A Primal Perspective on the Philosophy of Religion‎ (2006), p. 161, state it to be a stance of Santayana without actually indicating or in any ways implying that it is a direct quotation. • The earth has music for those who listen. • This statement is commonly associated with Santayana, but no source or attribution can be found in his works or correspondence.

*UPDATE: This quote is appropriately attributed to Reginald Vincent Holmes (1955, Fireside Fancies, Edwards Brothers Inc.). Misattributed [ ] • The working of great administrations is mainly the result of a vast mass of routine, petty malice, self-interest, carelessness and sheer mistake. Only a residual fraction is thought. • (1902-1974) (1958) • Many sources mistakenly attribute this quote to Santayana, and even identifies the correct book, without realizing that George Santayana and are two different people Quotes about Santayana [ ] • But what a perfection of rottenness in a philosophy! •, of Santayana's The Interpretations of Poetry and Religion (1900), in a letter to George H.

Palmer (1900), as quoted in George Santayana: A Biography (2003) by John McCormick • 'There is no, and Mary is his mother.' Often, almost certainly incorrectly, attributed to Santayana himself.

More plausibly attributed to Robert Lowell, as a sardonic description of Santayana's philosophy. • Paul Mariani, 'Lost Puritan: A Life of Robert Lowell' (1994), p. 159 • Santayana, indeed, is the of the new naturalism, who discerned the promised land from afar but still wanders himself in the desert realms of being. •, 'The Nature of Naturalism', epilogue to Naturalism and the Human Spirit (1944) • 'In literary reputations come and go so swiftly,' I complained, fatuously. [Santayana's] answer was swift. 'It would be insufferable if they did not.' •, in Palimpsest, A Memoir (1995) External links [ ].

Some Thoughts about Santayana's 'Natural and Ultimate Religion' What I miss most in Santayana's explanation of religion is a sufficiently clear distinction between simply living life and living it understandingly. Subhuman animals simply live their lives and therefore may well be said to be engaged in living, or committed to the enterprise of living, without their previous consent. But human animals, once they become such, live their lives understandingly, and this means that they have to understand themselves and lead their lives accordingly.

If they are engaged in living, or committed to the enterprise of living, this is, in the final analysis, only with their previous consent. Thus, in my view, in contrast to Sanayana's, it is not really 'the animal soul' that appeals to heaven for help; it is the human soul, or in his own term, ' the spirit.' By the same token, it is not really 'the enterprise of life' itself and simply as such that is 'utterly irreligious,' and so 'precisely that from which a veritable religion would come to redeem us'; what is utterly irreligious and what a veritable religion would come to redeem us from is a certain way of ( mis-) understanding ourselves and leading our lives—that way, namely, in which we each understand ourselves and lead our life as though it itself were, or were, somehow essential to, the final end for which we do so.

15 July 1998; rev. 10 February 2010 * * * * * * * 1. I should say that an 'ultimate religion' is ultimate precisely because it locates the human problem in our own misunderstanding of the human problem. If, in the case of Buddhism, this problem is the problem of 'ignorance' and 'suffering,' in the case of Christianity, it is the problem of 'sin' and 'death' (where 'death' is taken in a transcendental, rather than a merely categorial, sense, as 'eternal death,' analogously to the way in which Buddhism takes 'suffering'). * * * * * * * n.d.; rev. 10 February 2010 1.

If, as I hold, an 'ultimate religion' is distinct from a 'natural religion' because it locates the human malady in human beings' self- misunderstanding, the decisive revelation constitutive of an ultimate religion presupposes this universally human self-misunderstanding and offers itself as the remedy for it—explicitly calling all to whom it addresses itself (in principle, every human being) both to accept and make use of it as a remedy for themselves and then to throw in with the mission of administering it as a remedy for others to make use of as well. If, in the case of Buddhism the human malady is diagnosed as 'ignorance' and 'suffering,' the remedy prescribed for it is 'knowledge' (or 'enlightenment') and 'nirvana' as the cessation of suffering. In the case of Christianity, on the other hand, the human malady is diagnosed as 'sin' and '(eternal) death,' and the prescribed remedy is 'righteousness' (or 'forgiveness') and '(eternal) life.' In both cases, the characteristic terms for the malady and also for the remedy may be categorial, but they have a transcendental meaning n.d.; rev. 10 February 2010.