Tag Archives: philosophy/religion

Johann Heinrich Pestalozzi

“Johann Heinrich Pestalozzi: (1746-1827) Swiss educational reformer. Between 1805 and 1825 he directed the Yverdon Institute (near Neuchatel), which drew pupils and educators (including Friedrich Froebel) from all over Europe. His teaching method emphasized group rather than individual recitation and focused on such participatory activities as drawing, writing, singing, physical exercise, model making, collecting, mapmaking, and field trips. Among his ideas, considered radically innovative at the time, were making allowances for individual differences, grouping students by ability rather than age, and encouraging formal teacher training.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Teleology

teleology: Causality in which the effect is explained by the end (Greek telos) to be realized. Teleology thus differs essentially from efficient causality, in which an effect is dependent on prior events. Aristotle’s account of teleology declared that a full explanation of anything must consider it’s the final cause—the purpose for which the thing exists or was produced. Following Aristotle, many philosophers have conceived of biological processes as involving the operation of a guiding end. Modern science has tended to appeal only to efficient causes in its investigations. See also mechanism.

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Thomas Jefferson on the Fortune of Youth

“The fortune or our lives therefore depends on employing well the short period of our youth.”

Thomas Jefferson in a letter to his daughter, Martha (1787)

Excerpted from: Howe, Randy, ed. The Quotable Teacher. Guilford, CT: The Lyons Press, 2003.

Power of 12

“One of the cornerstones of human life is that there are twelve months in a year. Recent archaeological discoveries suggest that we have been notching off the days of the cycle of the moon for hundreds of thousands of years, using stone tools to mark bone. And it must have been one of our first pieces of inherited science that the counting off of twelve moons fitted magically into the annual miracle of the changing seasons. As there are (very nearly) thirty days in each lunar month, one of the very first joys of multiplication must have been that when multiplying these twelve months by thirty, you create 360, which is (roughly) how many days there are in the year. So we have always divided up the heavens—and any circles we come across—into 360 degrees.

The added harmony of the tides, and the female cycle of fertility fitting into the lunar months, provided further proof that there was a pattern and an order to the world. And one of those patterns was very clearly that twelve moons make one year. This innate power of twelve was further reinforced when the heavens, through which the sun was imagined to process, were also neatly divided into twelve segments. Each of the twelve signs of the Zodiac were allotted 30 degrees of the Heavenly circle very early on in mankind’s construction of an ordered world. This would later be reinforced by other twelvefold divisions, aspiring to create the same graceful, ordered inevitability.

These twelvefold divisions of the night sky and the moon also made for very easy organization. A clan or a district could become associated with a particular month, and so, whether it was taking turns to guard a citadel, provide food for a shrine or furnish a choir for the temple at the next full moon, it became almost a natural habit of mankind to form themselves into twelve.”

Excerpted from: Rogerson, Barnaby. Rogerson’s Book of Numbers: The Culture of Numbers–from 1,001 Nights to the Seven Wonders of the World. New York: Picador, 2013.

Blasphemy

“Blasphemy (noun): Language or an expression that flouts the name of god or religious sensibilities; irreverence or cursing; an offensively impious expression. Adj. blasphemous; adv. blasphemously; n. blasphemer; v. blaspheme.

‘He was quite aware that a number of the men saying their prayers were also watching him closely with murder in their eyes, and it seemed to stimulate him to fresh feats of imaginative blasphemy.’

Katherine Anne Porter, Ship of Fools”

Excerpted from: Grambs, David. The Random House Dictionary for Writers and Readers. New York: Random House, 1990.

Thomas Henry Huxley to Samuel Wilberforce on Charles Darwin

[Replying to Bishop Samuel Wilberforce in their debate on Charles Darwin’s theory of evolution, Oxford, England, 30 June 1860:] “A man has no reason to be ashamed of having an ape for his grandfather. If there were an ancestor whom I should feel shame in recalling it would rather be a man—a man of restless and versatile intellect—who, not content with an equivocal success in his own sphere of activity, plunges into scientific questions with which he has no real acquaintance, only to obscure them with an aimless rhetoric, and distract the attention of his hearers from the real point at issue by eloquent digressions and skilled appeals to religious prejudice.”

Quoted in Leonard Huxley, Life and Letters of Thomas Henry Huxley (1900)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

John Humphrey Noyes

“John Humphrey Noyes: (1811-1886) U.S. social reformer. Born in Brattleboro, Vermont, he studied for the ministry at Yale and declared his belief in ‘perfectionism,’ announcing that he had achieved a state of sinlessness. In 1836 He organized a community of ‘Bible communists’ in Putney, Vermont, where he advocated free love and ‘complex’ marriage as opposed to ‘simple’ or monogamous marriage. Arrested for adultery in 1846, he fled to Oneida, New York, where he established the Oneida Community, which he led until 1879, when he fled to Canada to avoid legal action. He wrote several books on perfectionism and a history of U.S. utopian communities.”

Excerpted from: Stevens, Mark A., Ed. Merriam-Webster’s Collegiate Encyclopedia. Springfield, Massachusetts: Merriam-Webster, 2000.

Book of Answers: Poor Richard’s Almanack

“How long was Poor Richard’s Almanack published? Benjamin Franklin published it in Philadelphia from 1733 to 1758. After 1748, the almanac was called Poor Richard Improved. Franklin sold it in 1758, but it continued to be published until 1796.”

Excerpted from: Corey, Melinda, and George Ochoa. Literature: The New York Public Library Book of Answers. New York: Simon and Schuster, 1993.

John Locke on Common and Uncommon Knowledge

“New opinions are always suspected, and usually opposed, without any other reason but because they are not already common.”

John Locke, An Essay Concerning Human Understanding “Dedicatory Epistle” (1690)

Excerpted from: Schapiro, Fred, ed. The Yale Book of Quotations. New Haven: Yale University Press, 2006.

The Doubter’s Companion: Absolute

“Absolute: Nothing is absolute, with the debatable exception of this statement and death, which may explain why political and economic theories are presented so seriously.

Absolutism is a deadly serious business. If even a hair’s breadth of space is left around the edges of a theory, doubt may be able to squeeze through. The citizen may then begin to smile and wonder whether the intellectual justifications of power are really nonsense. Few within the expert elites see themselves as ideologues and yet they quite happily act as carriers of truth in whatever their field.

Whether it reveals the dictatorship of the proletariat or the virtues of privatization, truth is ideology. Not their truths, our elites say. They are simply delivering the inevitable conclusions of facts rationally organized. Absolutism is the weakness of others. Our elites have the good fortune simply to be right.”

Excerpted from: Saul, John Ralston. The Doubter’s Companion. New York: The Free Press, 1994.