COLECCIN DE PENSAMIENTOS Y FRASES DEL GRAN INTELECTO

con algunas anotaciones po G!Antuan

"i#io$a% espa&ol e ingl's
COLLECTION OF THOUGHTS AND SAYINGS FROM THOSE OF GREAT INTELLECT
with some notes by G.Antun
!"n#u#e$ S%nish n& En#"ish
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DNA produced the brain, the brain understands DNA, so DNA eventually came to
understand itself.
Herb Cohen
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No mtte' wht %eo%"e te"" you( wo'&s n& i&es )n )hn#e the wo'"&,
Robin Williams
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Listen,smile, agree and then do whatever the fuck you were going to do anyway.
Jddady Rivera friend
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We are here to laugh at the odds and live our lives so well that Death will tremble to take
us.
The problem with the world is that the intelligent people are full of doubts, while the stupid
ones are full of confidence.
Some lose all mind and become soul,insane.
some lose all soul and become mind, intellectual.
some lose both and become accepted
ind what you love and let it kill you.
Charles Bukowski
U CU!"# C#$"#%
htt&%''www.ama(on.com'!)&lor
ando*misterio*tierra*+&anish*
!dition*ebook'd&'B,,-.!C++/
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What really separates a machine from a human is the purpose and D!S"R! to do
something. # computer isn$t going to go out of its way to do anything because it doesn$t have
a personal reason to do so. We get up in the morning because we need to eat. We need to eat
because we$re hungry. We$re hungry because we$re low on energy. We$re low on energy
because we need it to live. %ur brains evolved to put reason and purpose into life, giving us
willingness to live. # machine doesn$t care about anything because it is incapable of
sustaining itself. &omment on youtube video' # new e(uation for intelligence
)eter Schmidt robot programmer
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"e ir0 bien, &or1ue t2 te &re&aras &ara lo &eor.
3arta +u0re( mi t4a
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5t is easiest to be6in by considerin6 an ima6inary e)am&le
789 it was forced u&on us by the e)&erimental facts.
:ackin6 evidence we had become overconfident in the 6enerality of
some of our basic ideas.
what is conspicuously lacking is a broad framework of ideas in which to interpret these
various concepts. 1979 Scientific American
[8] we shall have to present a tentative scheme, otherwise no discussion is possible.
;rancis Crick Co*discoverer <with -ames =atson> of the actual
structure of the molecule of life% ?@
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A"he better you 6et, the harder you 7should9 work. Bou canCt say, well 5Cve 6ot it made...A
@lbert Din6 Blues 6uitarist and sin6er.
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Dnow what you are doin6, avoid 6et*rich*1uick schemes, do your homework, donEt bet
the ranch.
:eon Black
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o one bein6 can be fully enli6htened unless everyone can be
enli6htened.
@ bodhisattva
htt&%''ne)usilluminati.blo6s&ot.com'F,GG',H'manifestation*manifesto*creatin6*
world.html
+ometimes life hits you in the head with a brick. ?onEt lose faith8 BouEve 6ot to find
what you love. @nd that is as true for your work as it is for your lovers. Bour work is
6oin6 to fill a lar6e &art of your life, and the only way to be truly satisfied is to do what
you believe is 6reat work. @nd the only way to do 6reat work is to love what you do. 5f
you havenEt found it yet, kee& lookin6. ?onEt settle. @s with all matters of the heart,
youEll know when you find it. @nd, like any 6reat relationshi&, it Iust 6ets better and
better as the years roll on. +o kee& lookin6 until you find it. ?onEt settle.
"he &eo&le that have really made the contributions have been the thinkers and the doersJ
itEs very easy somebody for to say Koh 5Eve thou6ht of this three years beforeE, but usually
when you di6 a little dee&er you find that the &eo&le that really did it were also the &eo&le
that really worked throu6h the hard intellectual &roblems as well.
ABou canCt connect the dots lookin6 forwardJ you can only connect them lookin6
backwards. +o (ou )a*e to tust t)at t)e #ots +ill so$e)o+ connect in (ou ,utue!
Bou have to trust in somethin6 ** your 6ut, destiny, life, karma, whatever. Because
believin6 that the dots will connect down the road will 6ive you the confidence to follow
your heart, even when it leads you off the well*worn &ath, and that will make all the
difference.A
A$ememberin6 that 5Cll be dead soon is the most im&ortant tool 5Cve ever encountered to
hel& me make the bi6 choices in life. Because almost everythin6 ** all e)ternal
e)&ectations, all &ride, all fear of embarrassment or failure ** these thin6s Iust fall away
in the face of death, leavin6 only what is truly im&ortant. $ememberin6 that you are
6oin6 to die is the best way 5 know to avoid the tra& of thinkin6 you have somethin6 to
lose. Bou are already naked. "here is no reason not to follow your heart.A
Bour time is limited, so donEt waste it livin6 someone elseEs life. ?onEt be tra&&ed by
do6ma which is livin6 with the results of other &eo&leEs thinkin6. ?onEt let the noise of
othersE o&inions drown out your own inner voice. @nd most im&ortantly, have the coura6e
to follow your heart and intuition. "hey somehow already know what you truly want to
become. !verythin6 else is secondary.
+teve -obs
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-Li,e a##s in,o$ation to $atte. in ot)e +o#sstuctue! /0 1( a##ing
in,o$ation to $atte. it gi*es it a ,unction t)at2s #i,,eent t)an +it)out t)at
stuctue!3
"hey didnEt know. "his is not for lack of informationJ itEs a lack of inte6ration.
:earnin6 about the natural world is one thin6J learnin6 from the natural world8thatEs
the switch, thatEs the &rofound switch. =hat they reali(ed was that the answers to their
1uestions were everywhere, they Iust needed to chan6e the lenses with which they saw
the world.
*nine +enyus$ +io"o#ist
E,)e'%ts -'om Te& t".$ +iomimi)'y/s su'%'isin# "essons -'om ntu'e/s en#inee's
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"The pattern, and it alone, brings into being and causes to pass away and confers
purpose, that is to say, value and meaning, on all there is. To understand is to
perceive patterns. (8) To make intelligible is to reveal the basic pattern.
Isaiah Berlin, British social and political theorist, philosopher and historian, (!"!#!!$), The proper study of
mankind% an anthology of essays, &hatto ' (indus, !!$, p. )!.
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-/0 t)e 4uestion aises as to +)( t)e +ol# $a5es sense an# t)ee can onl( 6e t+o
solutions to t)at 4uestion! One t)at it2s 7ust luc5. t)at t)e uni*ese 7ust )appens to
6e s(ste$aticall( sensi6le ,o no goo# eason! T)e ot)e option is t)at intelligence
lies at t)e )eat o, t)e uni*ese. t)at natue is intelligentl( con,igue#! /0 T)e i#ea
t)at natue is intelligentl( con,igue# is not so outageous at it see$s!
/0intelligence is a ,un#a$ental aspect o, ealit(. e*olution 6eing one paticula
+a( in +)ic) t)is intelligence un,ol#s its ceati*e potential!
8ust 6ecause e*olution )appens o*e $illions o, (eas #oes not $ean t)at e*olution
lac5s t)e c)aacteistics o, intelligence! /0 t)e #uation o, ti$e o*e +)ic) a
pocess pocee#s is iele*ant in assessing +)et)e o not t)at pocess is intelligent!
In te$s o, its ac)ie*e$ents. e*olution is a co$petent #esign ,oce to 6e ec5one#
+it). ega#less o, t)e #uation o*e +)ic) it occus! Moe to t)e point. t)e uni*ese
is cleal( opti$i9e# to ,ul,ill suc) a ceati*e i$peati*e! In a natuall( intelligent
uni*ese. li,e an# consciousness +ee al+a(s poise# to e$ege!3
T)e uni*ese is a s(ste$ o, sel,:ogani9ing intelligence!
-Natual intelligence unites all an# e*e(t)ing!3
-It2s )a# to i$agine t)e s)ee a$ount o, natual intelligence t)at is #esto(e# +)en
+e 6ull#o9e ou +a( t)oug) +il#eness!3
-Ta*el t)e( sa(. 6oa#ens t)e $in#. it cetainl( $a5es us a+ae o, t)e #i*esit( o,
t)e Eat)2s li*ing su,ace!3
-T)e oiginal ,o$ation o, DNA an# its pogessi*e e*olution ae +itten into t)e
*e( la+s o, natue! T)e uni*ese is 4uite liteall( a li,e suppot s(ste$. e*en a
consciousness suppot s(ste$! T)ese ae ,acts +it) $an( po,oun# i$plications!3
Simon G. Powell
/.@ntuan note% @chievement is clear si6n of intelli6ence, re6ardless of the time it took to
6et there.
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"Having to deal with any kind of suffering is crappy and it sucks, but there is so much we
can learn from it, there is so much that we can learn about ourselves when we
reach these darker places." internet post
By @lly
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$e&orter asks% ;idel8are you communistL
;idel answers% =ait for the history8the history will say what we are.
;idel Castro
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The sky is filled with good and bad that mortals never know. +on6% "he
battle of evermore
:ed Me&&elin
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La gran mayora de los fracasos son gracias a nunca
intentarlo, arriesgate si total, la vida est hecha
para trascender
-onathan -oy( /u(man ami6o, cole6a
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=omen donCt care A=hatA you do, or how you do it... they care that you are livin6 fully,
and are walkin6 in your &ur&ose. o bars to be set, no com&arison, all that matters is love
and commitment...every man has incredible 6ifts to 6ive to the worldN
-ustin Baldoni
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=e are luminous star dust bein6s, the comin6 to6ether of s&ace, time, ener6y,
information and matter that has become self*aware. =e are literally the eyes of the
universe lookin6 at itself.
=e are the evolutionary im&ulse of the universe to its ne)t sta6e of evolution.
Healin6 is nothin6 but the restoration of the memory of wholeness.
?ee&ak Cho&ra
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;rom my own bein6, and from the de&endency 5 find in myself and my
ideas, 5 do, by an act of reason, necessarily infer the e)istence of a /od,
and of all created thin6s in the mind of /od.
The eye by long use comes to see even in the darkest cavern: and there is no subject so
obscure but we may discern some glimpse of truth by long poring on it.
That thing of hell and eternal punishment is the most absurd, as well as the most
disagreeable thought that ever entered into the head of mortal man.
God is a being of transcendent and unlimited perfections: his nature therefore is incomprehensible to finite
spirits.
*ow often must " repeat, that " know or am conscious of my own being+ and that
" myself am not my ideas, but somewhat else, a thin king, active principle
that perceives, knows, wills, and operates about ideas,
Truth is the cry of all, but the game of few.
The real essence, the internal (ualities, and constitution of even the meanest
ob-ect, is hid from our view+ something there is in every drop of water,
every grain of sand, which it is beyond the power of human
understanding to fathom or comprehend. .ut it is evident ... that
we are influenced by false principles to that degree as to mistrust
our senses, and think we know nothing of those things which we
perfectly comprehend.
That the discovery of this great truth, which lies so near and obvious to the mind,
should be attained to by the reason of so very few, is a sad instance of the
stupidity and inattention of men, who, though they are
surrounded with such clear manifestations of the Deity, are yet
so little affected by them, that they seem as it were blinded with
e/cess of light.
George Berkeley
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*ever believe fully in anybody elseEs B.+. I donEt care if itEs ,a-neesh, The .ope, /.
,on 0ubbard, 1l 2ore, 2eorge Bush or I donEt care who it is, donEt swallow all of their
belief system totally. 3onEt accept all of their bullshit, all their B.+.
The second rule is like unto to the 4rst% 3onEt believe totally in your own B.+. (hich
means that, as Bucky 5uller said, The universe consists of non#simultaneously
apprehended events. *6*#+I78/T1*968+/:. The universe consists of *6*#
+I78/T1*968+/: apprehended events. (hich means any belief system or reality
tunnel youEve got right now is gonna have to be revised and updated as you continue
to apprehend new events later in time. *ot simultaneously.
This is the natural functioning of the human brain. ItEs the way childrenEs brains
perform before theyEre wrecked by the school system. ItEs the way the minds of all
great scientists and artists work. But once you have a belief system, everything that
comes in either gets ignored if it doesnEt 4t the belief system, or gets distorted
enough so that it can 4t into the belief system. :ou gotta be continually revising your
map of the world.
;,obert 1nton (ilson
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A@theism is so senseless. =hen 5 look at the solar system, 5 see the earth at the ri6ht
distance from the sun to receive the &ro&er amounts of heat and li6ht. "his did not ha&&en
by chance.A A"he true /od is a livin6, intelli6ent and &owerful bein6.A
5 could wish they would consider how contrary it is to /odCs &ur&ose that the truth of his
reli6ion should be as obvious and &ers&icuous to all men as a mathematical
demonstration. "is enou6h that it is able to move the assent of those which he hath
chosenJ and for the rest who are so incredulous, it is Iust that they should be &ermitted to
dye in their sins. Here then is the wisdom of /od, that he hath so framed the +cri&tures as
to discern between the 6ood and the bad, that they should be demonstration to the one
and foolishness to the other.
/od made the world O 6overns it invisibly, O hath commanded us to love honour O
worshi& him O no other /od but him O to do it without makin6 any ima6e of him, O not
to name him idly O without reverence, O to honour our &arents masters O 6overnours, O
love our nei6hbours as our selves, O to be tem&erate, modest, humble, Iust, O &eaceable,
O to be merciful even to bruit beasts.
#&&osite to the first is @theism in &rofession O 5dolatry in &ractise. @theism is so
senseless O odious to mankind that it never had many &rofessors. Can it be by accident
that all birds beasts O men have their ri6ht side O left side alike sha&ed <e)ce&t in their
bowells> O Iust two eyes O no more on either side the face O Iust two ears on either side
the head O a nose with two holes O no more between the eyes O one mouth under the
nose O either two fore le66s or two win6s or two arms on the sholders O two le66s on
the hi&&s one on either side O no moreL =hence arises this uniformity in all their
outward sha&es but from the counsel O contrivance of an @uthorL =hence is it that the
eyes of all sorts of livin6 creatures are trans&arent to the very bottom O the only
trans&arent members in the body, havin6 on the outside an hard trans&arent skin, O
within trans&arent Iuyces with a crystalline :ens in the middle O a &u&il before the :ens
all of them so truly sha&ed O fitted for vision, that no @rtist can mend themL ?id blind
chance know that there was li6ht O what was its refraction O fit the eys of all creatures
after the most curious manner to make use of itL "hese O such like considerations always
have O ever will &revail with man kind to beleive that there is a bein6 who made all
thin6s O has all thin6s in his &ower O who is therfore to be feared.
5saac ewton ;ather of classical &hysics
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=atch out for intellect,
because it knows so much it knows nothin6
and leaves you han6in6 u&side down,
mouthin6 knowled6e as your heart
falls out of your mouth.
Put your ear down close to your soul and listen hard.
"he Ioy that isnCt shared dies youn6.
@nne +e)ton
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Bou must have a &lan, if you donEt have a &lan you will become somebody elseEs &lan.
"erence 3cDenna
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!ntender las cosas y tratar de e)&licarlas es sinQnimo de bicher4a y decir ?ios te bendi6a
es sinQnimo de virtud. 1 clase de coIones.
Hermes @yala &eriodista, &oeta, artista, etc.
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"he 789 !astern understandin6 and shamanic understandin6 that itEs all interwoven
789, that from matter to s&irit itEs a continuum.
@le) /ray * &ainter
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!ach de&artment of knowled6e &asses throu6h three sta6es. "he theoretic sta6eJ the
theolo6ical sta6e and the meta&hysical or abstract sta6e.
!verythin6 is relative, and only that is absolute.
"he &ur&ose of any science is the forecastin6.
"o understand a science it is necessary to know its history.
@u6uste Comte
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T( to lean so$et)ing a6out e*e(t)ing an# e*e(t)ing a6out so$et)ing!
Ma5e up (ou $in# to act #eci#e#l( an# ta5e t)e conse4uences! No goo# is e*e
#one in t)is +ol# 6( )esitation!
T)e geat t)ing in t)e +ol# is not so $uc) to see5 )appiness as to ean peace an#
sel,:espect!
Patience an# tenacit( ae +ot) $oe t)an t+ice t)ei +eig)t o, cle*eness!
T)e ulti$ate cout o, appeal is o6se*ation an# e;pei$ent!!! not aut)oit(!
5n scientific work, those who refuse to 6o beyond fact rarely 6et as far as fact.
"each a child what is wise, that is morality. "each him what is wise and beautiful, that is
reli6ionN
T)e geat tage#( o, science : t)e sla(ing o, a 6eauti,ul )(pot)esis 6( an ugl( ,act!
!conomy does not lie in s&arin6 money, but in s&endin6 it wisely.
Perha&s the most valuable result of all education is the ability to make yourself do the
thin6 you have to do, whether you like it or not.
5 am too much of a ske&tic to deny the &ossibility of anythin6...
=e live in a world which is full of misery and i6norance, and the &lain duty of each and
all of us is to try to make the little corner he can influence somewhat less miserable and
somewhat less i6norant than it was before he entered.
"here is no 6reater mistake than the hasty conclusion that o&inions are worthless
because they are badly ar6ued.
@6nosticism sim&ly means that a man shall not say that he knows or believes that for
which he has no 6rounds for &rofessin6 to believe.
+it down before fact like a little child, and be &re&ared to 6ive u& every &reconceived
notion, follow humbly wherever and to whatever abyss ature leads or you shall learn
nothin6.
"he most considerable difference 5 note amon6 men is not in their readiness to fall into
error, but in their readiness to acknowled6e these inevitable la&ses.
-To a clea e(e t)e s$allest ,act is a +in#o+ t)oug) +)ic) t)e in,inite $a( 6e
seen!3
"he only medicine for sufferin6, crime, and all the other woes of mankind, is wisdom.
<I #o not a#*ocate 6uning (ou s)ip to get i# o, t)e coc5oac)es<!
"homas Hu)ley <R 3ay GSFT FU -une GSUT> was an !n6lish biolo6ist <com&arative
anatomist>, known as A?arwinCs Bulldo6A for his advocacy of Charles ?arwinCs theory of
evolution. He coined the word a6nostic, thus he was truly the first a6nostic. He
maintained that he was an a6nostic, not an atheist. He was, however, a lifelon6 and
determined o&&onent of almost all or6ani(ed reli6ion throu6hout his life. Hu)leyCs
dismissal of &ositivism severely dama6ed ComteCs ideas in Britain.
7@lthou6h Hu)ley was a brilliant man, he didnEt seem to have 6ras&ed the im&ortance of
illusion in humans. 5t is my view, that he i6nored the fact that there are two realities% the
obIective <natural laws, em&irical facts, etc.> and subIective <ha&&iness, friendshi&, love,
trust, hate, honor, beauty, etc.>. 56norin6 the subIective reality we i6nore a si6nificant
&ortion of what it means to be human. =e see this in his followin6 1uotes%
A#f moral &ur&ose 5 see not a trace in nature. "hat is an article of e)clusively human
manufacture.A
A"he doctrine that all men are, in any sense, or have been, at any time, free and e1ual, is
an utterly baseless fiction.A
@lthou6h these two 1uotes are obIectively true, these are subIectively incorrect and turns
us sentient bein6s into mere machines.9 /.@ntuan
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5f a &ast &henomenon can be understood as the result of a &rocess now actin6 in time
and s&ace, do not invent an e)tinct or unknown cause as its e)&lanation.
A=e should try to e)&lain the &ast by causes now in o&eration without inventin6 e)tra,
fancy, or unknown causes, however &lausible in lo6ic, if available &rocesses suffice.A
789there is only one way in which two thin6s are e1ual, but there are an infinity of ways
in which they could be su&&osed different.A
+te&hen -. /ould e)cellent describin6 what is known as the scientific &rinci&le of
&arsimony or #ccamCs ra(or.
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@ little nonsense now and then is relished by the wisest men.
$oald ?ahl &rolific writer
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Bou wouldnCt abandon shi& in a storm Iust because you couldnCt control the winds.
V Utopia
.etter $tis to be fortunate than wise0
W 1The Words of ortune to the )eople1 2c.34567
What you cannot turn to good, you must at least make as little bad as you can.
W Utopia, .k. 3. 234387
" never saw fool yet that thought himself other than wise.
W A Dialogue of Comfort Against Tribulation 234967
7how can anyone9 be silly enou6h to think himself better than other &eo&le, because his
clothes are made of finer woolen thread than theirs. @fter all, those fine clothes were once
worn by a shee&, and they never turned it into anythin6 better than a shee&.
V Utopia
@ &retty face may be enou6h to catch a man, but it takes character and 6ood nature to
hold him.
V Utopia
;or if you suffer your &eo&le to be ill*educated, and their manners to be corru&ted from
their infancy, and then &unish them for those crimes to which their first education
dis&osed them, what else is to be concluded from this, but that you first make thieves and
then &unish them.
V Utopia
5nstead of inflictin6 these horrible &unishments, it would be far more to the &oint to
&rovide everyone with some means of livelihood, so that nobodyCs under the fri6htful
necessity of becomin6 first a thief and then a cor&se.
V Utopia
=hat &art soever you take u&on you, &lay that as well as you can and make the best of
it.
5tCs wron6 to de&rive someone else of a &leasure so that you can enIoy one yourself, but
to de&rive yourself of a &leasure so that you can add to someone elseCs enIoyment is an
act of humanity by which you always 6ain more than you lose.
"he many 6reat 6ardens of the world, of literature and &oetry, of &aintin6 and music, of
reli6ion and architecture, all make the &oint as clear as &ossible% "he soul cannot thrive in
the absence of a 6arden.

=hat is deferred is not avoided.
Dindness and 6ood nature unite men more effectually and with 6reater stren6th than any
a6reements whatsoever, since thereby the en6a6ements of menCs hearts become stron6er
than the bond and obli6ation of words.
/od said, A"hou shalt not killA * does the theft of a little money make it 1uite all ri6ht
for us to do soL 5f itCs said that this commandment a&&lies only to ille6al killin6, whatCs to
&revent human bein6s from similarly a6reein6 amon6 themselves to le6ali(e certain ty&es
of ra&e, adultery, or &erIuryL Considerin6 that /od has forbidden us even to kill
ourselves, can we really believe that &urely human arran6ements for the re6ulation of
mutual slau6hter are enou6h, without any divine authority, to e)em&t e)ecutioners from
the si)th commandmentL 5snCt that like sayin6 that this &articular commandment has no
more validity than human laws allow itL * in which case the &rinci&le can be e)tended
indefinitely, until in all s&heres of life human bein6s decide Iust how far /odCs
commandments may conveniently be observed.
@ntici&ated s&ears wound less.
love rules without rules
#ne of the 6reatest &roblems of our time is that many are schooled but few are
educated.
Thomas More
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ohn !ennon was asked what he wanted to be in life. "e said# $"appy$...... They said# $%o# you
don&t understand the 'uestion$ and he said# $%o# you don&t understand life.$
-ohn :ennon
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#n riskin6 his life by 6oin6 back to -amaica for a &eace concert durin6 heavy &olitical
instability he said%
789 my life not im&ortant to me. #ther &eo&le life im&ortant. 3y life is only im&ortant
if me can hel& &lenty &eo&le. 5f my life is Iust me and my own security, then me donEt
want it. 3y life is for &eo&le, as many is.
5nterviewer said% "hey could try to shoot at you a6ain
Bob res&onded% Beah8what is to be must be.
5 donEt really have no ambition you know. 5 really one thin6 5Ed really like to see
ha&&en, 5Ed like to see mankind live to6ether, black, white, Chinese, anyone. "hatEs all.
Bob 3arley
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-Throughout history, it has been the inaction of those who could have acted; the
indifference of those who should have known better; the silence of the voice of
justice when it mattered most; that has made it possible for evil to triumph.3
We must stop confusing religion and spirituality. Religion is a set of rules, regulations and
rituals created by humans, which was suppose to help people grow spiritually. Due to human
imperfection religion has become corrupt, political, divisive and a tool for power struggle.
Spirituality is not theology or ideology. "t is simply a way of life, pure and original as was
given by the :ost *igh of &reation. Spirituality is a network linking us to the :ost *igh, the
universe, and each other8
;ntil the &hiloso&hy which holds one race superior and another inferior is finally and
permanently discredited and abandoned, everywhere is war and until there are no longer
first<class and second<class citi=ens of any nation, until the color of a man$s skin is of no more
significance than the color of his eyes. #nd until the basic human rights are e(ually
guaranteed to all without regard to race, there is war. #nd until that day, the dream of lasting
peace, world citi=enship, rule of international morality, will remain but a fleeting illusion to
be pursued, but never attained... now everywhere is war.
2)opulari=ed by Bob 3arley in the song War7
!ducation develops the intellect+ and the intellect distinguishes man from other creatures. "t
is education that enables man to harness nature and utili=e her resources for the well<being
and improvement of his life. The key for the betterment and completeness of modern living is
education. .ut, $ :an cannot live by bread alone $. :an, after all, is also composed of intellect
and soul. Therefore, education in general, and hi6her education in particular, must aim to
provide, beyond the physical, food for the intellect and soul. That education which ignores
man$s intrinsic nature, and neglects his intellect and reasoning power can not be considered
true education.
#ny who may wish to profit himself alone from the knowledge given him, rather than serve
others through the knowledge he has gained from learning, is betraying knowledge and
rendering it worthless.
"/eadership does not mean domination. The world is always well supplied with people
who wish to rule and dominate others. The true leader is of a di<erent sort% he seeks
e<ective activity which has a truly bene4cent purpose. 0e inspires others to follow in his
wake, and holding aloft the torch of wisdom, leads the way for society to reali=e its
genuinely great aspirations."
"6f all the good things of the world which are accomplished by the wisdom of men and
which can only be reali=ed by that wisdom, health is the divine gift which is to be found
above all by those who take care to guard it well."
"5rom truth alone is born liberty and only an educated people can consider themselves as
really free and master of their fate."
"There is no protection from the demand that a man>s worth be assessed by his
achievements."
*aile Selassie "
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"he &roblem with e)&eriments has always been that human bein6s
make the decisions on whether or not the animals have benefitted from
the treatment.
There exists in societ a ver special class of persons that ! have alwas referred to as the
"elievers. These are fol#s who have chosen to accept a certain religion, philosoph, theor, idea
or notion and cling to that belief regardless of an evidence that might, for anone else, bring it
into doubt. The are the ones who encourage and support the fanatics and the frauds of an
given age. $o amount of evidence, no matter how strong, will bring them an enlightenment.
The are the sheep who beg to be fleeced and butchered, and who will battle fiercel to preserve
their right to be victimi%ed8 the &.'. (atent )ffice handles an endless succession of inventors
who still produce perpetual*motion machines that don+t wor#, but no number of idle flwheels will
convince these %ealots of their foll, do%ens of these patent applications flow in ever ear. !n
ashrams all over the world, hopping devotees of the -aharishi -ahesh .ogi will never abandon
their goal of blissful levitation of their bodies b mind power, despite bruises and sprains aplent
suffered as the bounce about on gm mats li#e demented /though smiling0 frogs, tring to get
airborne. 1bsolutel nothing will discourage them.
" want to be, if " can, as sure of the world<<the real world<<around me as is possible. >ow,
you can only attain that to a certain degree, but " want the greatest degree of control. "$ve
never involved myself in narcotics of any kind, " don$t smoke, and " don$t drink because that
can easily -ust fu== the edges of my rationality<<fu== the edges of my reasoning powers<<and "
want to be as aware as " possibly can. That means giving up a lot of fantasies that might be
comforting in some ways, but "$m willing to give that up in order to live in an actually real
world, or as close as " can get to it.
APeo&le who are smart 6et into 3ensa. Peo&le who are really smart look around and
leave.A
Heroin also makes people feel better, but I wouldn't recommend using
heroin.
I have been through similar situations where believers will insist on
believing despite the evidence no matter how strong that is.
8a$es Ran#i
*****************************************************************************************
A"he &arado) of our time in history is that we have taller buildin6s but shorter
tem&ers, wider ;reeways, but narrower view&oints. =e s&end more, but have
less, we buy more, but enIoy less. =e have bi66er houses and smaller families,
more conveniences, but less time. =e have more de6rees but less sense, more
knowled6e, but less Iud6ment, more e)&erts, yet more &roblems, more
medicine, but less wellness.
=e drink too much, smoke too much, s&end too recklessly, lau6h too little,
drive too fast, 6et too an6ry, stay u& too late, 6et u& too tired, read too little,
watch "X too much, and &ray too seldom.
=e have multi&lied our &ossessions, but reduced our values. =e talk too much,
love too seldom, and hate too often.
=eCve learned how to make a livin6, but not a life. =eCve added years to life not
life to years. =eCve been all the way to the moon and back, but have trouble
crossin6 the street to meet a new nei6hbor. =e con1uered outer s&ace but not
inner s&ace. =eCve done lar6er thin6s, but not better thin6s.
=eCve cleaned u& the air, but &olluted the soul. =eCve con1uered the atom, but
not our &reIudice. =e write more, but learn less. =e &lan more, but accom&lish
less. =eCve learned to rush, but not to wait. =e build more com&uters to hold
more information, to &roduce more co&ies than ever, but we communicate less
and less.
"hese are the times of fast foods and slow di6estion, bi6 men and small
character, stee& &rofits and shallow relationshi&s. "hese are the days of two
incomes but more divorce, fancier houses, but broken homes. "hese are days of
1uick tri&s, dis&osable dia&ers, throwaway morality, one ni6ht stands,
overwei6ht bodies, and &ills that do everythin6 from cheer, to 1uiet, to kill. 5t is
a time when there is much in the showroom window and nothin6 in the
stockroom. @ time when technolo6y can brin6 this letter to you, and a time
when you can choose either to share this insi6ht, or to Iust hit delete.
$emember to s&end some time with your loved ones, because they are not
6oin6 to be around forever.
$emember, say a kind word to someone who looks u& to you in awe, because
that little &erson soon will 6row u& and leave your side.
$emember, to 6ive a warm hu6 to the one ne)t to you, because that is the only
treasure you can 6ive with your heart and it doesnCt cost a cent.
$emember, to say, C5 love youC to your &artner and your loved ones, but most of
all mean it. @ kiss and an embrace will mend hurt when it comes from dee&
inside of you.
$emember to hold hands and cherish the moment for someday that &erson will
not be there a6ain.
/ive time to love, 6ive time to s&eakN @nd 6ive time to share the &recious
thou6hts in your mind.
/eor6e Carlin !nli6htened and enli6htenin6 comedian
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I'd always thought that fate was something unchangeable: fixed for every
one of us at birth, and as constant as the circuit of the stars. But I suddenly
realised that life is stranger and more beautiful than that. The truth is that,
no matter what kind of game you find yourself in, no matter how good or
bad the luck, you can change your life completely with a single thought or a
single act of love. p.!"#$" Shantaram 2334 novel0

%hat we call cowardice is often &ust another name for being taken by
surprise, and courage is seldom any better than simply being well prepared.
p.'( Shantaram 2334 novel0
Gregor 5avid Roberts
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@nd as 5 continued to muse on the &ossibilities, 5 reali(ed that it didnEt really
matter. @nd that was what mattered. Bou see, the real lesson from the study that
anonymous 6enetic identities could somehow be cou&led to our real ones is that
8 6enetic identity doesnEt matter. @nd the reason it doesnEt matter is because
our real identities 8 donEt matter much anymore.
"his is not the start of a &articularly bad and &olitically incorrect Ioke,
althou6h it should be. $ather,789
"he &roblem is not that our 6enomes could be identified or stolen. "he
&roblem is that our 6enetic identities are now Iust another &iece of us that isnEt
us anymore, itEs a classifier for the &erson*formerly*known*by*the*mole*on*
their*chin. 5ncreasin6ly, we are classified, not identified. @s consumers, as
ta)&ayers, and now as meat&u&&et healthcare obIects we are the sum of our
enumerated &arts.
1ndrew 9llington
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"The doctor of the future will give no medicine, but will interest his patients in the care of the
human frame, in diet, and in the cause and prevention of disease."
Thomas 9dison
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"his is not considered a scientifically valid a&&roach, unless we can &rove
a causal relationshi&. @ statistician once showed a correlation between the
&rice of rum in Havana and the wa6es of Presbyterian 3inisters in
3assachusetts.
"his world is full of alarmists who will tell us that there are cancer causin6
chemicals in the sham&oo we use, that the fire retardant we &ut in our &illows
causes brain tumors, that the C5@ brou6ht down the twin towers, that doctors
already know how to cure cancer but wonCt tell anybody because it will be bad
for business, and that we have very 6ood reasons to be afraid of our
6overnments and leaders. Bet we are now livin6 lon6er than we ever have
before. 5n Iust about every way that 5 can think of, this is a better world than it
was when 5 was a child. @nd many of us live better than kin6s lived a century
a6o. +o letCs have some balance.
5f all the hy&ochondriacs in the world 6et to6ether, they can convince each
other that whatever they believe is real actually is real. "hey can form lobby
6rou&s. @nd then they can influence our laws and re6ulations. "he scientific
method has never been more im&ortant than it is now.
Provin6 that somethin6 is safe is a different thin6 from &rovin6 that somethin6
is harmful. +afe under what circumstancesL
Provin6 somethin6 to be safe is very difficult, es&ecially when the dan6ers
can be subtle and hard to 1uantify * 6enetic dama6e, dama6e that wonCt show
u& for three 6enerations, increased incidence of diseases that didnCt even have
names a few years a6o, increased incidence of diseases that have been invented
by the &harmaceutical industry to sell dru6s <5Cve heard that AshynessA is now a
AdiseaseA that can be cured with a &ill.> How safe do we need to beL #r is life,
includin6 the life of our s&ecies, inherently unsafe and we should Iust acce&t
this factL
?avid -ames +cott (Male $. ?alen> <davidYthemaninchina.com> movie director, website
desi6ner, film and video editor, television &roducer, scri&t writer, boat
ca&tain, musician, !n6lish teacher in China.
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The spirit of a nation is re?ected in its history, its religion, and the degree of its
political freedom.
The improvement of individual morality is a matter involving oneEs private religion,
oneEs parents, oneEs personal e<orts, and oneEs individual situation.
* +elected 1uotes from .rospects for a 5olk ,eligion
,eason is purposive activity.
5or the nature of humanity is to impel men to agree with one another, and its very
e@istence lies simply in the e@plicit reali=ation of a community of conscious life.
* +elected 1uotes from .reface to the .henomenology of +pirit
Aust as little is seen in pure light as in pure darkness.
Pure Being and pure nothing are, therefore, the same.
9verything is inherently contradictory.
5reedom is the truth of necessity.
* +elected 1uotes from The +cience of /ogic
It may really be said% :ou are either a +pino=ist or not a philosopher at all.
* +elected 1uotes from 0istory of .hilosophy
The conception and its e@istence are two sides, distinct yet united, like soul and body.
The body is the same life as the soul, and yet the two can be named independently. 1
soul without a body would not be a living thing, and vice versa. Thus the visible
e@istence of the conception is its body, -ust as the body obeys the soul which
produced it.
.ersonality implies that as this person% I am completely determined on every side and
so 4nite, yet nonetheless I am simply and solely self#relation, and therefore in 4nitude
I know myself as something in4nite, universal, and free.
I possess my life and my body, like other things, only in so far as my will is in them.
+tates, nations, and individuals are all the time the unconscious tools of the world
mind at work within them.
9ach stage of world#history is a necessary moment in the Idea of the (orld 7ind.
&ivili=ed nations are -usti4ed in regarding as barbarians those who lag behind them in
institutions.
* +elected 1uotes from .hilosophy of ,ight
5or these thousands of years the same 1rchitect has directed the work% and that
1rchitect is the one living 7ind whose nature is to think.
9@perience is the real author of growth and advance of philosophy.
* +elected Buotes from 9ncyclopedia of the .hilosophical +ciences. Introduction.
+piritual culture, the modern intellect, produces this opposition in man which makes
him an amphibious animal, because he now has to live in two worlds which contradict
one another.
1rtEs vocation is to unveil the truth in the form of sensuous artistic con4guration, to
set forth the reconciled opposition -ust mentioned Cthe common world of earthly
temporality, and a realm of thought and freedomD, and so to have its end and aim in
itself, in this very setting forth and unveiling.
* +elected 1uotes from Introduction to the /ectures on 1esthetics
The sentiment of art like the religious sentiment, like scienti4c curiosity, is born of
wonderE the man who wonders at nothing lives in a state of imbecility and stupidity.
* +elected 1uotes from /ectures on 1esthetics% +ymbolic 1rt
By the act of re?ection something is altered in the way in which the fact was
originally presented in sensation, perception, or conception. Thus, as it appears, an
alteration must be interposed before the true nature of the ob-ect can be discovered.
* +elected Buotes from 9ncyclopedia of the .hilosophical +ciences. .reliminiary
*otion
To know what free thought means go to 2reek philosophy.
* +elected 1uotes from +horter /ogic.
He6el
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# university degree is no guarantee of happiness or success in personal or professional life.
.ut if you attain a polytechnic education, your mind will be trained in an essential
combination of technical and intellectual skills that can shape how you process life in your
head.
)art of that skill of using your mind effectively so that you behave in ways conducive to
survival is that you must learn how to be adaptable. !(ually important is that you must learn
genuinely how to welcome change all around you and embrace change in your professional
life.
Woody ?oulart AournalistE he is a thought leader and innovative pro in both
traditional and digital media public relations and strategic communications
management.
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[There is] no ethnic cleansing without poetr. .ou need to arouse people to do
something as terrible as ethnic cleansing. .ou need some #ind of ethnic national
mth which gives to people the strength, their own pervert strength to #ill other
people. 6or this ou need something spiritual8poetr.
'lavo7 8i%e#
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!volution is a mayor thread in the lar6er ta&estry that 5 like to call8realityN
:ewis Black * comedian
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"he fact that there are imbalances is not itself a concern, the concern is the direction of
the imbalances
Prof. -ose&h +ti6lit( Columbia University
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5f you &ermit your thou6hts to dwell on evil you yourself will become u6ly. :ook only
for the 6ood in everythin6 so you absorb the 1uality of beauty.
Bou must not let your life run in the ordinary wayJ do somethin6 that nobody else has
done, somethin6 that will da((le the world. +how that /odCs creative &rinci&le works in
you.
-T)ee is a $agnet in (ou )eat t)at +ill
attact tue ,ien#s! T)at $agnet is
unsel,is)ness. t)in5ing o, ot)es ,ist= +)en
(ou lean to li*e ,o ot)es. t)e( +ill li*e ,o
(ou!3
"he season of failure is the best time for sowin6 the seeds of success.
Persistence 6uarantees that results are inevitable.
!very mornin6 5 offer my body, my mind and any ability that 5 &osses, to be used by
"hee, # infinite creator, in whatever way "hou dost choose to e)&ress "hyself throu6h
me. 5 know that all work is "hy work, and that no task is too difficult or too menial when
offered to "hee in lovin6 service.
!very tomorrow is determined by every today.
"he entire universe is /odCs cosmic motion &icture, and that individuals are merely
actors in the divine &lay who chan6e roles throu6h reincarnationJ mankindCs dee&
sufferin6 is rooted in identifyin6 too closely with oneCs current role, rather than with the
movieCs director, or /od.
Paramahansa Bo6ananda
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5Em not the sort of &erson who likes a lot of com&etition. 5 &articularly donEt like the
feelin6 that if 5 wasnEt around doin6 certain work, it wouldnEt make any difference. 5f itEs
6oin6 to be done anyway, whatEs the &oint, ri6htL
Do you ever grow weary of it? >o. >o. .ecause this isnEt a monolithic (uestion
where thereEs nothing interesting until you get to the end. "n fact, the (uestion
breaks down into maybe a do=en smaller (uestions. !ach has interesting parts.
-ack =. +(ostak * biochemical researcherJ F,,U obel Pri(e in medicine
*****************************************************************************************
C8De@perimental evidence, which consists of a large number of long and beautifully
interwoven series of breeding e@periments of truly unprecedented ingenuity on the
one hand and of direct observationsC8D
!rwin +chrodin6er <GSSH GUZG> * @ustrian &hysicist and theoretical biolo6ist who was
one of the fathers of 1uantum mechanics, and is famed for a number of im&ortant
contributions to &hysics, es&ecially the +chr[din6er e1uation <the wave e1uationJ
describes how the 1uantum state or wave function of a &hysical system chan6es in time>,
for which he received the obel Pri(e in Physics in GU... 5n GU.T, after e)tensive
corres&ondence with &ersonal friend @lbert !instein, he &ro&osed the +chr[din6erCs cat
thou6ht e)&eriment. 5n GURR, he wrote What is Life?, which contains a discussion of
ne6entro&y and the conce&t of a com&le) molecule with the 6enetic code for livin6
or6anisms. @ccordin6 to -ames ?. =atsonCs memoir, DNA, the Secret of Life,
+chr[din6erCs book 6ave =atson the ins&iration to research the 6ene, which led to the
discovery of the ?@ double heli) structure. He had a life*lon6 interest in the Xedanta
&hiloso&hy of Hinduism, which influenced his s&eculations at the close of What is Life?
about the &ossibility that individual consciousness is only a
manifestation of a unitary consciousness &ervadin6
the universe.
*****************************************************************************************
Dear Ron Hubbard: According to your defnition of
communication, all you need is a particle exchanged between
two terminals, so then if send you a missile and you respond
with another missile, then would that potentially increase our
a!nity for each other as your AR" #a!nity, reality and
communication$ model predicts% can see that we would
certainly have the reality of a war, and would probably li&e to
engage in more missile exchanges ' lots of communication ',
but don2t (uite see how would become more fond of your
responses towards me)
G.1ntuan
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)estigial does not mean useless or nonfunctional because it is difficult if not impossible to
prove that any particular structure is actually functionless.
Austin *line
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9a maor:a de los individuos no desean ni est;n dispuestos a aceptar auda
antes de tocar el fondo. /<l -ilagro m;s grande del mundo0
#6 3andino
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!very time someone is ins&ired to dream bi6, the world becomes a richer, fuller &lace.
"ime is the most valuable asset of the human e)&erience.
5 think the hi6hest 6oal is transcendin6 oneCs own misconce&tions and comin6 a little
closer to the truth about how thin6s actually are. 5t mi6ht be that there is no end 6ame in
this 6oalJ if that is the case then the 6oal really is the &rocess itself.
"had $oberts * was a FT*year*old intern at @+@Cs -ohnson +&ace Center in Houston,
"e)as when he stole GH &ounds of moon rocks from the s&ace a6ency that had been
brou6ht back to !arth by @&ollo astronauts. He 6ot cau6ht sellin6 the rocks on the
5nternet. ot willin6 to let his @+@ e)&erience or under6raduate de6ree in astro&hysics
6o to waste, he s&ent his time behind bars contem&latin6 the 6reatest mysteries of the
universe, and conceived a theory to e)&lain them. @ccordin6 to $oberts and his
followers, 1uantum s&ace theory <\+"> could unify !insteinCs 6eneral relativity with
1uantum mechanics at lon6 last.
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5nformation must lead to knowled6e and knowled6e to &roducts useful to society.
Supe co$puting ,acilit( at IIT #el)i
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+cience is the most &owerful way to do whatever it is you want to do and if you want to
do 6ood, itEs the most &owerful way of doin6 6ood, if you want to do evil, itEs the most
&owerful way to do evil. F,G. 5nterview with -on +tewart at "he ?aily +how
"he 6enes that survived down the 6enerations add u& in effect to a descri&tion of what it
took to survive back thenJ and thatEs tantamount to sayin6 that the ?@ in each livin6
creature is a coded descri&tion of the environment in which its ancestors survived, itEs a
survival manual handed down by 6enerations. ;rom a conference in GUUS called ?er
?i6itale Planet <"he ?i6ital Planet>
"here are other who say that 6od set u& the laws of &hysics, the laws of the universe, in
such a cunnin6 way, that when the time came, evolution 6ot 6oin6 and eventually
&roduced us. 5snEt that a rather 6rand and noble way of the worldL
5Ell tell you 1uite freely that a society based u&on ?arwinian &rinci&les is e)actly the
sort of society 5 do not wish to live in. 5t would be a terrible society. 789 5 do not wish to
live in a ?arwinian world. 5 do however res&ect facts, and 5 do reco6ni(e that the facts of
science show that the world of nature is a ?arwinian world, it is a very un&leasant world,
itEs a thorou6hly un&leasant world, not the kind of world we wish to live in, so let us
understand it, so that we can construct the kind of society in we wish to live, which will
be a non*?arwinian society, the sort of society which de&arts from ?arwinian &rinci&les.
@ society that was based on ?arwinian &rinci&les would be a ruthless free market
economy in which the rich crum&le the &oor, itEd be sort of o&&osite of a liberal*socialist
society in fact. 789 5Em a6ainst ?arwin where &olitics concern, but you cannot ar6ue
with scientific facts. ?awkins interviewin6 Creationist =endy =ri6ht
"he human brain &rovides &ossibly the only de&arture, the only en6ine of de&arture from
?arwinian &rinci&les and it really does, 789 the sim&lest e)am&le is contrace&tion. Bou
are contradictin6 the ?arwinian dictates every time you use a contrace&tive.
Ric)a# Da+5ins * is a British etholo6ist, evolutionary biolo6ist and author. He is an
emeritus fellow of ew Colle6e, #)ford, and was the University of #)fordCs Professor
for Public Understandin6 of +cience from GUUT until F,,S. His GUHZ book The Selfish
Gene, &o&ularised the 6ene*centered view of evolution and introduced the term meme. 5n
GUSF he introduced an influential conce&t into evolutionary biolo6y, &resented in his
book The Etended !henot"pe, that the &henoty&ic effects of a 6ene are not necessarily
limited to an or6anismCs body, but can stretch far into the environment, includin6 the
bodies of other or6anisms. ?awkins is an atheist and humanist, a Xice President of the
British Humanist @ssociation and su&&orter of the Bri6hts movement. He is well known
for his criticism of creationism and intelli6ent desi6n.
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+ither write something worth reading or do something worth writing.
+,perience is a dear teacher# but fools will learn at no other.
-or having lived long# . have e,perienced many instances of being obliged# by better
information or fuller consideration# to change opinions# even on important sub/ects#
which . once thought right but found to be otherwise.
"e that has done you a kindness will be more ready to do you another# than he
whom you yourself have obliged.
"e that raises a large family does# indeed# while he lives to observe them# stand a
broader mark for sorrow0 but then he stands a broader mark for pleasure too.
. conceive that the great part of the miseries of mankind are brought upon them by
false estimates they have made of the value of things.
I didn't fail the test, I just found 100 ways to do it wrong.
.n the affairs of this world# men are saved not by faith# but by the want of it.
A life of leisure and a life of la1iness are two things. There will be sleeping enough in
the grave.
At twenty years of age the will reigns0 at thirty# the wit0 and at forty# the /udgment.
2e at war with your vices# at peace with your neighbors# and let every new year find
you a better man.
2eauty and folly are old companions.
2eing ignorant is not so much a shame# as being unwilling to learn.
2y failing to prepare# you are preparing to fail.
3iligence is the mother of good luck.
3o good to your friends to keep them# to your enemies to win them.
+at to please thyself# but dress to please others.
@ny secret can be held by three &eo&le if two of them are dead.
1en7a$in Fan5lin <-anuary GH, GH,Z 7#.+. -anuary Z, GH,T
7G9
9 @&ril GH, GHU,> was one of
the ;oundin6 ;athers of the United +tates. @ noted &olymath, ;ranklin was a leadin6
author, &rinter, &olitical theorist, &olitician, &ostmaster, scientist, musician, inventor,
satirist, civic activist, statesman, and di&lomat. @s a scientist, he was a maIor fi6ure in the
@merican !nli6htenment and the history of &hysics for his discoveries and theories
re6ardin6 electricity. He invented the li6htnin6 rod, bifocals, the ;ranklin stove, a
carria6e odometer, and the 6lass CarmonicaC. ]ref wiki&edia^
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=ar is deli6htful to those who have had no_e)&erience of it.
<editors note /.@ntuan% !rasmus missed insertin6 the word
KbadE in this conte)t>
"he summit of ha&&iness is reached when a &erson is ready to
be what he is.
"he &leasures which we most rarely e)&erience 6ive us the
6reatest deli6ht.
A5 cannot tell you 789 how 5 hurry on, with all sails set 789. How 5 dislike everythin6
that kee&s me back, or retards me.A
"he 6os&el, the word of /od, faith, Christ, and Holy +&irit* these words are always on
their li&sJ look at their lives and they s&eak 1uite another lan6ua6e.
?esiderius !rasmus * <GRZZ GT.Z>, known as Eas$us o, Rotte#a$, was a ?utch
$enaissance humanist, Catholic &riest, and a theolo6ian.
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%nce the brain has a goal in mind, it tunes the perceptual system to search the
environment for relevant clues.
Steven Sloman < cognitive scientist at .rown ;niversity
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@ lan6ua6e isnEt Iust a body of vocabulary or set of 6rammatical rules, a lan6ua6e is a
flash of a human s&irit. 5tEs a vehicle throu6h which the soul of each &articular culture
comes into the material world. !very lan6ua6e is an old 6rown forest of the mind, a
watershed of thou6ht, an ecosystem with social and s&iritual &ossibilities. "ed "alks '
:i6ht at the !d6e of the =orld
=ade ?avis @nthro&olo6ist
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"his is a very basic e)am&le8sim&le8of com&le) systems% collective behavior which
we can not infer by lookin6 at individual &ieces.
-ulio #ttino Comment on "homas C. +chellin6Es book -icromotives and
-acrobehavior
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:a educaciQn es, tal ve(, la forma m0s alta de buscar a dios.
o hay arte ateo. @un1ue no ames al creador, lo afirmar0s
creando a su semeIan(a.
Tengo un #>a! Si lo s' apo*ec)a. tengo un tesoo!
!n vano se echa la red ante los oIos de los 1ue tienen alas.
!l futuro de los ni`os es siem&re hoy. 3a`ana ser0 tarde.
!)iste la inmensa ale6ria de vivir y de ser Iustos, &ero ante
todo e)iste la inmensa ale6ria de servir
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A5 do not feel obli6ed to believe that the same /od who has endowed us with sense,
reason, and intellect has intended us to for6o their use.A
/alileo /alilei
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the conventional formulation of &hysics are, in &rinci&le,
ina&&licable to the livin6 or6anism bein6 o&en system
havin6 steady state. =e may well sus&ect that many
characteristics of livin6 systems which are &arado)ical in
view of the laws of &hysics are a conse1uence of this fact.
Darl :udwi6 Bertalanffy <GU,G* GUHF>% biolo6ist and one of
the founders of /eneral +ystems "heory </+">
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*othing in life is to be feared. It is only to
be understood.
-arie =urie
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A;ather, 6ive us coura6e to chan6e what must be altered, serenity to acce&t what cannot
be hel&ed, and the insi6ht to know the one from the other.A +erenity &rayer
ote% "he most &o&ular version of the +erenity &rayer, whose authorshi& is unknown,
reads% A/od 6rant me the serenity to acce&t the thin6s 5 cannot chan6e, Coura6e to
chan6e the thin6s 5 can chan6e, and wisdom to know the difference.A +e`or, dame la
serenidad &ara ace&tar las cosas 1ue no &uedo cambiar, el valor &ara cambiar a1uellas 1ue
&udo y la sabidur4a &ara reconocer la diferencia.
A3anCs ca&acity for Iustice makes democracy &ossibleJ but manCs inclination to inIustice
makes democracy necessary.A
86rou&s tend to be more immoral than individuals.A
?al Paul Rein)ol# Nie6u) <GSUF*GUHG> % @merican theolo6ian and commentator on
&ublic affairsJ one of the most influential reli6ious leaders of the GUR,s and GUT,s in
@merican &ublic affairs.
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+cience is not a thin6, itEs a verb, itEs a way of thinkin6 about thin6s, itEs a way for
lookin6 for natural e)&lanations for all &henomena. 7..9 5n all cases we have to ask whatEs
the more likely e)&lanation. "ed "alks% =hy &eo&le believe stran6e thin6s.
3ichael +hermer
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A5tCs the thin6 that are missin6 that make you a star.A
/eor6e 3ichael
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"he first time you do somethin6, its science8the second time, its en6ineerin68third
time its technolo6y, its Iust bein6 a technician. "ed "alks% GS minutes with an a6ile mind
5Em a scientist, once 5 do somethin6 5 want to do somethin6 else. "ed "alks% GS minutes
with an a6ile mind
5t is the voice of life which calls us to come and learn. "ed "alks% GS minutes with an
a6ile mind
Clifford +tall
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=e mi6ht ar6ue that in the course of evolution those or6anisms were most
successful that were res&onsive to the widest ran6e of stimulus ener6ies in
their environment. 5n order to survive in a constantly fluctuatin6 world, it
was better to have a little information about a lot of thin6s than to have a lot
of information about a small se6ment of the environment. 5f a com&romise
was necessary, the one we seem to have made is clearly the more ada&tive.
The #a$ical Number Se%en, !lus or #inus T&o
5n order to understand what another &erson is sayin6, you must assume it is
true and try to ima6ine what it could be true of. 3illerCs :aw
/eor6e @. 3iller <born ;ebruary ., GUF, in Charleston, =est Xir6inia> author of one of
the most hi6hly cited &a&ers in &sycholo6y, A"he 3a6ical umber +even, Plus or 3inus
"woA
7G9
&ublished in GUTZ in !s"cholo$ical 'e%ie&.
7F97.97R9
"his &a&er su66ests that seven
<&lus or minus two> is the ma6ic number that characteri(es &eo&leCs memory &erformance
on random lists of letters, words, numbers, or almost any kind of meanin6ful familiar
item. ;ounded the Center for Co6nitive +tudies at Harvard with -erome Bruner, a
co6nitive develo&mentalist. He is &resently &rofessor of &sycholo6y at Princeton
UniversityCs ?e&artment of Psycholo6y. He formerly served as Professor of Psycholo6y
at $ockefeller University, 3assachusetts 5nstitute of "echnolo6y and at Harvard
University, where he was Chairman of the ?e&artment of Psycholo6y. He was a ;ulbri6ht
$esearch ;ellow at #)ford University. He is also a former President of the @merican
Psycholo6ical @ssociation, and in GUUG, received the ational 3edal of +cience.
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=hen a law is ri6ht, it can be used to find another one. "he 3essen6er :ectures
?r. $ichard ;eynman
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-Cun&o to&o e" mun&o est0 "o)o, est' )ue'&o es un "o)u'.
Paul Ant)on( Sa$uelson * economista estadounidense, nacido en /ary, 5ndiana, de
ascendencia Iud4a, el GT de mayo de GUGT. #btuvo el Premio obel de !conom4a en GUH,
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@nd 5 shall attem&t the im&ossible, or at least the im&robableN
@rthur BenIamin ;rom "ed "alk% 3athema6ic
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5Em inclined to look at everythin6 as resultin6 from desi6ned laws, with the details
whether 6ood or bad, left to the workin6 out of what we may call chance.
Charles ?arwin "he #ri6in of +&ecies
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The mathematical beaut is the summit of the beaut of reason.
! have never belonged to an group. ! have m own war to fight.
$eflection is my reli6ion
>e is a mortal in flesh but a godhood in spirit.
-ichelangeloEs architecture, sculpture, painting and urban planning are perfectl
integrated. 9eonardo da ?inci is a great fantasist obsessed with accurate
sciences.
=raftsmanship is a @ualit that an artist must have.
The sstem of craftsmen and that of intellectuals are alwas closel connected.
=raftsmanship is a @ualit that an artist must have. This apparentl neglected
aesthetic form is actuall ver much alive in our times. !t is hardl noticeable
because its practitioners consist of designers and architects but hardl painters.
When we come to spiritualit through the expression of artistic language, man
details [8], for instance, the instruments that were used or the anecdotes would
interfere our appreciation of the picture. 'o ! thought ! had to explore the
spiritualit of the images.
'cience and globali%ation of econom have brought various nations of the world
more similar cities, similar buildings, similar faces and similar smbol sstems. !
have been tring ever means to brea# awa from this boring, uninteresting in
speed and efficienc and this world of graduall e@ual @ualit.
!t is because there is an other in front of ou that helps ou find our own
place. ! mean the comparison between nations. -an is actuall born with an
instinct to compare. 'ome spirits are derived from comparisons. The sense of
shame can ma#e a man grow stronger in a short time. "ehind the national issues
there is a spiritual war. The war ma be invisible to us but exists everwhere.
G.1ntuan comment: 1none, li#e -r.6ei, who develops his reflections with the
powerful freedom to view events Kat different speedsE, slowing or speeding up
events, enabling a sort of time travel or deep time comprehension and
correlation, is then able to extract such wisdom and underling truthEs about
human issues and conditions. ! ver much agree and share -r. 6eiEs thoughts.
1 more common example of a person that exhibited such profound thoughts and
capabilit was =harles 5arwin.
When Wang was as#ed what is the most important thing for an artist he
responded: The spiritual pains, confusions, and a lifelong 7ourne for salvation.
! thin# this is a most real state. This has nothing to do with our material wealth.
.ou have to spea# out the truth, and ou must have something to sa.
When Wang was as#ed if he could choose his career over again what would he
choose, he responded: -abe ! would choose a writing 7ob. "ut fast*paced,
exhausted modern people ma lac# the proper mood to savor the words slowl.
'o ! would still choose painting, as pictures are more direct.
=an6 ;ei <#ct. FR, GUHS Born in +han6hai, P.$. China> Contem&orary Chinese
artist'&ainter. He is an artist that attem&ts to reconstruct the national s&iritual
totems throu6h symbolism. @ll his ima6e resources and esoteric ima6ination are
related to the history seven hundred years a6o when China suffered from no
invasion from other civili(ations. Behind his fascination and love of history, =an6
;ei has a 6rand ambition and &ur&ose. A=hat 5 really want to do is draw the face
of the Chinese s&iritual totems back to the moment H,, years a6o when the
nationCs di6nity was not lost yet and let them 6row in my &aintin6 world.A Based
on his ima6ination of the &eo&le of those times, =an6 ;ei be6an his s&iritual 1uest
of the internal reason of the cultural chan6es in China. He declared, Athe s&iritual
face of the Chinese &eo&le shall be rebuilt in my &aintin6.A
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To see the world in a grain of sand# and heaven in a wild
flower# hold infinity in the palm of your hands# and
eternity in an hour.
o bird soars too hi6h, if he soars with his own win6s.
+ternity is in love with the productions of time.
Imagination is the real and eternal
world of which this vegetable
universe is but a faint shadow.
Man has no 2ody distinct from his Soul0 for that called 2ody is a portion of Soul
discerned by the five Senses# the chief inlets of Soul in this age.
The glory of *hristianity is to con'uer by forgiveness.
!hat is grand is necessarily obscure to weak
men. "hat which can be made e#plicit to the
idiot is not worth my care.
-T)ose +)o estain #esie. #o so 6ecause t)eis
is +ea5 enoug) to 6e estaine#! 3
=illiam Blake <FS ovember GHTHGF @u6ust GSFH> * !n6lish &oet and &ainter <&re*
$omantic and $omantic movement >. Considered mad by contem&oraries for his
idiosyncratic views, Blake is held in hi6h re6ard by later critics for his e)&ressiveness
and creativity, and for the &hiloso&hical and mystical undercurrents within his work.
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"here is no scientific discoverer, no &oet, no &ainter, no musician, who will not tell you
that he found ready made his discovery or &oem or &icture that it came to him from
outside, and that he did not consciously create it from within.
W=illiam Din6don Clifford, from a lecture to the $oyal 5nstitution titled A+ome of the
conditions of mental develo&mentA
/.@ntuan says% @s a musician, 5 attest to =illiam Din6donEs thou6hts, since throu6h the
&rocess of Kcom&osin6 melodiesE 5 always felt these were all some sort of &re*made
com&le) Kmusical scalesE with infinite ways of inter&retation accordin6 to differin6 time
intervals. +o 5 like to say, that as a com&oser, 5 never invented a sin6le melody, 5 merely
discovered themJ if 5 were to invent a melody, it would rather sound like a random noise.
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! not onl use all the brains ! have, but all ! can borrow.
Woodrow Wilson
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AOnce you've lived as long as me, then you can tell me not to smoke.A
Beanne =alment: "he oldest lady that ever lived. Born on ;ebruary FG, GSHT in @rles,
;rance. +mo#ed until she was CCD.
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AThe world is neither a prison nor a palace of ease, but rather for instruction and
discipline.
A9ife is the creation b God and if ou would #now God, be not a solver of riddles.
9oo# about ou and ou shall see >im plaing with our children. 9oo# into the
air and ou shall see him wal#ing in the clouds, out*stretching his arms in the
lightning and descending in rain. .ou shall see him smiling in flowers, then rising
and waving his hands in trees.
ALi-e is sho't but the in-"uen)es o- wht we &o o' sy 'e immo't". There
needs to be much more of the spirit of fellowship among us and more
forgiveness.
Walter "reuning )ldest man alive, CC4 ears old on 23C3.
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There is no truer guide than our scientific theories, and if the turn out to be wrong, the
have raised us up and we have lived at their level and are read for wider
understanding.
The universe is endlessl spea#ing. (eople as# the universe the @uestions the are
capable of conceiving and hear the answers the are capable of hearing.
(eople disagree on 7ust about everthing that has to do with spiritualit, but the one
thing the do tend to agree on is that whatever the spiritual ma be, itEs not phsical.
<xcerpt from his boo# From the center of the universe.
<ntrop is called an emergent propert because it onl emerges when a sstem
becomes sufficientl complex. G.Antuan comment: Yes, it is a well accepted physical
phenomenon, the more comple a system and the more you push or speed it up, the
greater the possi!ility of chaotic !ehavior" this is the one law that economists wouldn(t
dare to accept.)
G.Antuan comment !hough this idea of spiritual separateness from matter might
come as naturally engaging, inspiring and romantic, " believe it to be precisely our
most detrimental and flawed perception of reality. " rather tend to see a grander
universe considering that spirit without matter is as irrelevant and none#istent as
matter without spirit$ one is a manifestation of the other. !hus, the whole
universe is %ust the space where spiritual potentiality can manifest itself$ without
it, spirituality makes no sense.
*oe" 1'im). 2 (rofessor of phsics at the &niversit of =alifornia
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#ur brains have evolved to hel& us survive within the orders of ma6nitude of si(e and
s&eed which our bodies o&erate at. =e never evolved to navi6ate in the world of atoms.
789 5tEs therefore useful for our brains to construct notions like solidity and
im&enetrability because such notions hel& us to navi6ate our bodies throu6h the middle
si(e world in which we have to navi6ate. ;rom "ed "alks% #ur 1ueer universe
$ichard ?awkins !volutionary biolo6ist
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"he secret to ha&&iness is low e)&ectation.
=ith &erfection the e)&ectation the best that you can ho&e for is that stuff is as 6ood as
you e)&ect it to beJ you will never be &leasantly sur&rised because your e)&ectations have
6one throu6h the roof.
=hen everythin6 was worse it was actually &ossible for &eo&le to have e)&eriences that
were a &leasant sur&rise.
@ddin6 o&tions to &eo&les lives canEt hel& but increase the e)&ectations &eo&le have
about how 6ood those o&tions will be and what thatEs 6oin6 to &roduce is less satisfaction
with results even when theyEre 6ood results.
"he more o&tions there are the easier it is to re6ret anythin6 at all that is disa&&ointin6
about the o&tion you chose.
Paralysis is a conse1uence of havin6 too many choices
#ne conse1uence of buyin6 a bad fittin6 &air of Ieans when there is only one kind to buy
is that when you are dissatisfied and you ask why, who is res&onsible, the answer is clear,
the world is res&onsible, what could you do. =hen there are hundreds of different styles
of Ieans available and you buy one that is disa&&ointin6 and you ask why, who is
res&onsible, it is e1ually clear that the answer to the 1uestion is8you. Bou couldEve
done better with a hundred different kinds of Ieans on dis&lay there is no e)cuse for
failure.
=hen you mani&ulate incentives to 6et &eo&le to do the ri6ht thin6, it creates &eo&le
who are addicted to incentives, that is to say, it creates &eo&le who only do thin6s for
incentives. 789 =e know, that if you reward kids for drawin6 &ictures, they sto& carin6
about the drawin6 and care only about the reward, if you reward kids for readin6 books,
they sto& carin6 about whatEs in the books and only care about how lon6 they 6o, if you
reward teachers for kids test scores, they sto& carin6 about educatin6 and only care about
test &re&aration. 5f you were to reward doctors for doin6 more &rocedures, which is the
current system they would do more, if instead you reward doctors for doin6 fewer
&rocedures, they would do fewer, what we want off course is doctors who would do Iust
the ri6ht amount of &rocedures and do the ri6ht amount for the ri6ht reasons, namely to
serve the welfare of their &atients.
Barry +chwart( Psycholo6ist.
\uotes from "ed "alks% "he Parado) of Choice% =hy more is less and Usin6 our
&ractical =isdom
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All t)ings ae in all! : De immenso <GTUG>
An(t)ing +e ta5e in t)e uni*ese. 6ecause it )as in itsel, t)at +)ic) is All in All.
inclu#es in its o+n +a( t)e entie soul o, t)e +ol#. +)ic) is entiel( in an( pat o,
it!
@e ,in# t)at e*e(t)ing t)at $a5es up #i,,eence an# nu$6e is pue acci#ent. pue
s)o+. pue constitution! !very &roduction, of whatever kind, is an alteration, but the
substance remains always the same, because it is only one, one divine immortal bein6.
.t is proof of a base and low mind for one to wish to think with the masses or
ma/ority# merely because the ma/ority is the ma/ority. Truth does not change
because it is# or is not# believed by a ma/ority of the people.
4ith luck on your side# you can do without brains.
T)e in,init( o, All e*e 6inging ,ot) ane+. an# e*en as in,inite space is aoun# us.
so is in,inite potentialit(. capacit(. eception. $allea6ilit(. $atte!
T)e Di*ine Lig)t is al+a(s in $an. pesenting itsel, to t)e senses an# to t)e
co$pe)ension. 6ut $an e7ects it!
I un#estan# 1eing in all an# o*e all. as t)ee is not)ing +it)out paticipation in
1eing. an# t)ee is no 6eing +it)out Essence! T)us not)ing can 6e ,ee o, t)e Di*ine
Pesence!
I, all t)ings ae in co$$on a$ong ,ien#s. t)e $ost pecious is @is#o$!
Natue is none ot)e t)an Go# in t)ings!!! @nimals and &lants are livin6 effects of
atureJ =hence all of /od is in all thin6s... "hink thus, of the sun in the crocus, in the
narcissus, in the heliotro&e, in the rooster, in the lion. * @s 1uoted in Elements of
!antheism <F,,R> by Paul @. Harrison
It is $ani,est!!! t)at e*e( soul an# spiit )at) a cetain continuit( +it) t)e spiit o,
t)e uni*ese. so t)at it $ust 6e un#estoo# to e;ist an# to 6e inclu#e# not onl( t)ee
+)ee it li*et) an# ,eelet). 6ut it is also 6( its essence an# su6stance #i,,use#
t)oug)out i$$ensit(!!! "he &ower of each soul is itself somehow &resent afar in the
universe...
T)e Ani*ese is one. in,inite. i$$o6ile! "he absolute &otential is one, the act is one, the
form or soul is one, the material or body is one, the thin6 is one, the bein6 in one, one is
the ma)imum and the best... 5t is not 6enerated, because there is no other bein6 it could
desire or ho&e for. since it com&rises all bein6. 5t does not 6row corru&t. because there is
nothin6 else into which it could chan6e, 6iven that it is itself all thin6s. 5t cannot diminish
or 6row, since it is infinite.
Giordano *runo + !hilosopher, #art"r, #"stic ,-./ 0 ,122 3au$ht, imprisoned and
burned ali%e b" the 4n5uisition6
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<no e*olutiona( ,utue a+aits an(one e;cept in association
+it) e*e(one else!<
A...everythin6 is the sum of the &astA and A...nothin6 is com&rehensible e)ce&t throu6h its
history. CatureC is the e1uivalent of Cbecomin6C, self*creation% this is the view to which
e)&erience irresistibly leads us. ... "here is nothin6, not even the human soul, the hi6hest
s&iritual manifestation we know of, that does not come within this universal law.A
;rom our e)&erimental &oint of view, reflection is, as the word indicates, the &ower
ac1uired by a consciousness to turn in u&on itself, to take &ossession of itself as of an
obIect endowed with its own &articular consistence and value% no lon6er merely to know
oneselfJ no lon6er merely to know, but to know that one knows. ]...^ @nd we are ha&&y
to admit that the birth of intelli6ence corres&onds to a turnin6 in u&on itself, not only of
the nervous system, but of the whole bein6 .W "he Phenomenon of 3an
"The time has come to realize that an interpretation of the universe--
even a positivist one--remains unsatisfying unless it covers the interior
as well as the exterior of things; mind as well as matter. The true
physics is that which will, one day, achieve the inclusion of man in his
wholeness in a coherent picture of the world." (The Phenomenon of
an, !"##, p. $%&
"The 'eing who is the o'(ect of his own re)ection, in conse*uence of
that very dou'ling 'ac+ upon himself, 'ecomes in a )ash a'le to raise
himself into a new sphere. ,n reality, another world is 'orn.
-'straction, logic, reasoned choice and inventions, mathematics, art,
calculation of space and time, anxieties and dreams of love--all these
activities of inner life are nothing else than the e.ervescence of the
newly-formed centre as it explodes onto itself." (The Phenomenon of
an, !"##, p. !%#&
"The outcome of the world, the gates of the future, the entry into the
super-human--these are not thrown open to a few of the privileged nor
to one chosen people to the exclusion of all others. They will open only
to an advance of all together, in a direction in which all together can
(oin and /nd completion in a spiritual renovation of the earth..." (The
Phenomenon of an, !"##, p. 01#&
"2e are faced with a harmonized collectivity of consciousness
e*uivalent to a sort of super-consciousness. The idea is that of the
earth not only 'ecoming covered in myriads of grains of thought, 'ut
'ecoming enclosed in a single thin+ing envelope so as to form,
functionally, no more than a single vast grain of thought on the
sidereal scale, the plurality of individual re)ections grouping
themselves together and reinforcing one another in the act of a single
unanimous re)ection." (The Phenomenon of an, !"##, p. 0#0&"
"To 'e fully ourselves it is in the opposite direction, in the direction of
convergence with all the rest, that we must advance--towards the
3other.3 The pea+ of ourselves, the acme of our originality, is not our
individuality 'ut our person; and according to the evolutionary
structure of the world, we can only /nd our person 'y uniting
together. There is no mind without synthesis. The same holds good
from top to 'ottom. The true ego grows in inverse proportion to
3egoism.3 4i+e the 5mega which attracts it, the element only 'ecomes
personal when it universalises itself." (The Phenomenon of an, !"##.
p. 0%$&
"...the more we split and pulverize
matter artifcially, the more
insistently it proclaims its
fundamental unity." (The Phenomenon of an,
!"##, p. 1!&
"...we see not only thought as participating in evolution as an anomaly
or as an epiphenomenon (emergent property; mere conse*uence of
matter complexity&; 'ut evolution as so reduci'le to and identi/a'le
with a progress towards thought that the movement of our souls
expresses and measures the very stages of progress of evolution itself.
an discovers that he is nothing else than evolution
become conscious of itself." (The Phenomenon of an, !"##, 00!&
"2ithout the slightest dou't there is
something through which material
and spiritual energy hold together
and are complementary. ,n the last analysis,
somehow or other, there must 'e a single energy operating in the
world. -nd the /rst idea that occurs to us is that the 3soul3 must 'e as
it were the focal point of transformation at which, from all the points
of nature, the forces of 'odies converge, to 'ecome interiorised and
su'limated in 'eauty and truth." (The Phenomenon of an, !"##, p.
%$&
"To write the true natural history of the world, we should need to 'e
a'le to follow it from within. ,t would thus appear no longer as an
interloc+ing succession of structural types replacing one another, 'ut
as an ascension of inner sap spreading out in a forest of consolidated
instincts. 6ight at its 'ase, the living world is
constituted 'y conscious clothes in )esh
and 'one." (The Phenomenon of an, !"##, p. !#!&
"4ove in all its su'tleties is nothing more, and nothing less, than the
more or less direct trace mar+ed on the heart of the element 'y the
psychical convergence of the universe upon itself." (The Phenomenon
of an, !"##, p. 0%#&
-nd it is in no way metaphorical to say that man /nds himself
capa'le of experiencing and discovering his 7od in the whole length,
'readth and depth of the world in movement. To 'e a'le to say
literally to 7od that one loves him, not only with all one3s 'ody, all
one3s heart and all one3s soul, 'ut with every /'re of the unifying
universe--that is a prayer than can only 'e made in space-time." (The
Phenomenon of an, !"##, p. 0"8&
Aevolution is an ascent toward consciousnessA
"hus somethin6 in the cosmos esca&es from entro&y, and does so more and more.
W"he Phenomenon of 3an
Pierre "ailhard de Chardin * 9rench :esuit priest, paleontologist and
philosopher. -fter his death, he 'ecame widely +nown for his hugely
popular magnum opus, Phenomenon of an. The views put forth in
this masterpiece are today considered prophetic (i.e., predicting the
emergence of the internet and communication systems and what
arshall c4uhan would later call "the glo'al village"& 'y many. He
ar6ued that the human condition necessarily leads to the &sychic unity of humankind,
thou6h he stressed that this unity can only be voluntaryJ this voluntary &sychic unity he
termed Aunanimi(ation.A "eilhard also states that Aevolution is an ascent toward
consciousnessA, 6ivin6 ence&hali(ation as an e)am&le of early sta6es, and therefore,
si6nifies a continuous u&sur6e toward the #me6a Point,
7G.9
which for all intents and
&ur&oses, is /od.
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"hrou6h knowled6e of the universe we can know /od8because /od manifests himself
in universe8/od 6ives many, many si6ns.
#sman bin Bakar @uthor of "he history of Philoso&hy of 5slamic +cience
ote% "he Doran describes science and reli6ion as two &arallel &athJ hos&itals, al6ebra
and the distillation &rocess <alcohol is an @rabic word> are all @rabic inventions.
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5 donEt see the value of anythin6 that doesnEt chan6e
3arvin 3insky Professor of !lectrical !n6ineerin6 and Com&uter +cience at 35"
@uthor of +ociety of mind
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"he &ros&ects of technolo6y a&&eal to &eo&leEs dee&est fears as well as to their hi6hest
ho&es.
=hen 5 take &hycodelics 5 always do it in a shamanic style, usually at ni6ht, usually
alone, in nature if &ossible, and then 5 watch, 5 &ay very close attention, 5 use my mind as
an alchemical vessel for carryin6 out observations on the union of s&irit, my s&irit, my
&ersonality and matter, the &hysical matter of the substance that im in6estin6. "erence
3ckenna * !tnobotanist
5 look at s&ace e)&loration, artificial intelli6ence, nuclear wea&ons, cybers&ace and
6enetic en6ineerin6 as all essentially reli6ious &roIects. "he human 6enome doesnEt
really e)ist because everyoneEs 6enome is different. ?avid ;. oble Historian of
"echnolo6y
?ocumentary% "he "ranshumanist =et ?ream
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7=hat is intelli6enceL9 7898its ability to solve &roblems with limited resources,
includin6 time bein6 limited, because solvin6 a &roblem in a million years8789isnEt
6ood enou6h.
ote by /.@ntuan% Dur(weil certainly 6ave a 6ood definition to intelli6ence. I +oul#
sa( t)at intelligence is t)e a6ilit( to ceate. in*ent. inno*ate o into#uce 6ette
$eans o, su*i*al un#e $ultiple cicu$stances. con#itions o po6le$s! T)e est is
leane# 6e)a*io. cop(cats. t)ose t)at peten# to 6e intelligent 6ut )a*e $ini$all(
conti6ute# ne+ i#eas o solutions. t)ose t)at spea5 tons o, 5no+le#ge as i, it +ee
si$ple an# o6*ious 6ut t)e( t)e$sel*es +oul#n2t )a*e ne*e ,igue an( o, it on its
o+n! @&art from such an ability to ima6ine or synthesi(e ideas to create new ones,
intelli6ence invariably deals with chan6e and time, that is, it includes an ability to ada&t,
time bein6 the crucial factor.
$ay Dur(weil inventor and futurist
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aCu0les son los &roblemas m0s im&ortantes de tu 0reaL a!st0s trabaIando en al6uno de
ellosL aPor 1ub noL <@da&tado de la conferencia Bou and Bour $esearch>
$ichard Hammin6
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+l hombre es verdaderamente grande cuando act5a
apasionadamente.
Man is only truly great when he acts from passions.
!a sabidur6a de los sabios y la e,periencia de los siglos
pueden ser conservadas con las citas.
%ada revela tanto el car7cter de una persona como su vo1.
+l hombre consecuente cree en el destino0 el voluble en el
a1ar.
Alimentad el esp6ritu con grandes pensamientos. la fe en
el hero6smo hace los h8roes.
!os e,perimentos en pol6tica significan revoluciones.


!os defectos del gran hombre son el consuelo de los
necios.
+l autor 'ue habla de sus propios libros es peor 'ue la
madre 'ue s9lo habla de sus hi/os.
:Ser consciente de la propia ignorancia es un gran paso
hacia el saber.:
+l secreto del 8,ito en la vida del hombre consiste en estar
dispuesto para aprovechar la ocasi9n 'ue se le depare.
$o mejor %ue podemos hacer por otro no es s&lo
compartir con 'l nuestras ri%ue(as, sino mostrarle las
suyas.
+l tiempo es precioso# pero la verdad es m7s preciosa 'ue
el tiempo.
)I*+,-$I, .enjamin
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!l medio meIor &ara hacer buenos a los ni`os es hacerlos
felices.
+l arte es la forma m7s intensa de individualismo 'ue el
mundo ha conocido. !I$)-, /scar 0ingal /10lahertie !ills
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$ever argue with an idiot. The drag ou down to their level, then beat
ou with experience. W 5ilbert+s Rules of )rder.
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"if you want to be successful is -ust simple% know what you are doing, love
what you are doing and believe in what you are doing"##(ill ,ogers
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=hen 5 hear the notion of AIunk ?@A it makes me wonder if we consider the s&ace
between letters and words as AIunk.A < silly notion ,but it comes to mind>
1ill Da*is B an#o$ intenet use +)o poste# t)is
Note% 8ust li5e in $usic. +it)out silence. $uc) o, it coul# lose its $agic! G!Antuan
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As3 )omo %e) e" m4&i)o i#no'nte meti4n&ose )u''( s3 e" bo#&o ine%to
tomn&o un &e-ens.
F'n)is)o &e " 5ito'i
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Dme un "m 6ue no )ono7) e" bu''imiento( "os 'e-un-u8os( "os sus%i'os y "os
"mentos y no %e'mits 6ue me tome &emsi&o en se'io es )os tn in9so'
6ue se ""m :yo:.
Snto Toms Mo'o
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$ !as cosas m7s profundas de la vida las buscar6amos mas si supi8ramos 'ue la vida es
un recurso escaso$.
*laudio %aran/o udio#Sufi# etc.8.nvesti6ador es&iritual. ?esde su actitud tran1uila y
silenciosa &rofundi(a m0s y m0s en las cosas del es&4ritu. +iem&re ha sido una fi6ura
intercultural, interdisci&linaria e interreli6iosa tanto &or su modo de &ensar como &or su
e)&eriencia.
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-Li-e is bsi)""y 'esu"t o- n in-o'mtion %'o)ess; so-tw'e %'o)ess( ou'
#eneti) )o&e is ou' so-tw'e. An& ou' )e""s 'e &ynmi)""y )onstnt"y 'e&in#
tht )o&e( m.in# new %'oteins( the %'oteins m.e then othe' )e""u"' )om%onents
n& tht2s wht we see.3 C'i# 5ente'
C'i# 5ente' B Eminent bio"o#ist n& ent'e%'eneu'( who "e& the )'etion o- the
-i'st syntheti) "i9in# )e"" <se"- 'e%"i)tin# syntheti) b)te'i=( whose DNA ws
)om%"ete"y synthesi7e& st'tin# -'om the -ou' in&i9i&u" e"ement'y )hemi)"
)om%oun&s tht m.e u% DNA. To m.e su'e tht the "i9in# b)te'i )'ete& we'e
Csyntheti) b)te'i2 n& not the 'esu"t o- )ontmintion( they in)"u&e& %'ti)u"'
wte'm'.s on its syntheti) DNA( whi)h in)"u&e& the nmes o- "" s)ienti-i)
)ont'ibuto's( > %hi"oso%hi) 6uotes n& web &&'ess.
His t'9e"s 'oun& the wo'"& o)ens )o""e)tin# 9i'us n& b)te'i" DNA we'e m&e
un&e' the %hi"oso%hy tht$ K-icroorganisms can also hold the clue to generate an
almost infinite amount of energ, to develop powerful drugs and to clean up the
contamination produced b humans.E #$ranslated to %panish: (Los microor$anismos
tambi7n pueden tener la cla%e para $enerar una casi infinita cantidad de ener$8a,
desarrollar poderosos f9rmacos " limpiar la contaminaci:n producida por los humanos6(
;ref Wi<ipedia==
G.Antuans notes: #1: O !r."enter, so life is the result of an
information process# $ut ho% or %hat arranged information in
such a %ay& A random process & 'oes random lead to order&
Or could %e say that atoms and molecules someho% learn,
gain e(perience or associate and dissociate as a purely natural
mechanism of the universe&
#): *ome argue that these are not truly synthetic $acteria, $ut
+ as them the follo%ing: +f %e someho% synthesi,e a $rain
and all other components that mae up a human head from
scratch, and manage to change this synthetically
manufactured head %ith the head of a living person and this
ne% person speas, feels, desires, love and thin, have %e in
essence created a person& -es. /hen consider that replacing a
complete '0A of a $acteria %ith arti1cially synthesi,ed '0A is
the e2uivalent to a head transplant %ith a completely
synthesi,ed head.
+n fact, %e should immediately start manufacturing those
synthetic cells that %ould mae !ars and our entire planetary
neigh$orhood hospita$le. /his is a crucial step to for%ard life,
especially to overcome our actual precarious condition of
3having all the eggs in the same $aset3, planet 4arth...any
glo$al catastrophe can %ipe us a%ay and mae all our
advancements useless. 5e need to overcome the modern 6at
earth conception and urgently con2uer space.
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"*aturally the common people don>t want warE neither in ,ussia, nor in
9ngland, nor in 1merica, nor in 2ermany. That is understood. But after all, it
is the leaders of the country who determine policy, and it is always a simple
matter to drag the people along, whether it is a democracy, or a fascist
dictatorship, or a parliament, or a communist dictatorship. Foice or no voice
the people can always be brought to the bidding of the leaders. That is easy.
1ll you have to do is to tell them they are being attacked, and denounce the
paci4sts for lack of patriotism and e@posing the country to danger. It works
the same in any country."
0ermann 2oering
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"he only time 5 lied was durin6 Confession.
But what if you were doin6 your best with the resources you had at the timeL Chances
are, you were.
"he truth of life is that you are not in control. @s much as youEd like to believe you can
control it all and create your e)&eriences e)actly as youEd have them &lay out, life doesnEt
work like that. :ife is a collaboration between you and everyone else in the world, as well
as the forces of nature and a (illion other thin6s 5 canEt &ossibly list here, like the stock
market and the rambunctious natures of "erriers.
#r you can say that life is a collaboration between you and /od, or the Universe, or the
/reat +&irit, or whatever you believe in <if youEre a believer>. @nd if you think you can
control that . . . 6ood luck.
Bour word and your will are stron6, but they are not law.
Leslie De#ic5 historical fantasy writer and freelance co&ywriter.
htt&%''leslie*hedrick.blo6s&ot.com'
htt&%''lesliehedrick.com'
leslieYlesliehedrick.com
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/o peor Bue hacen los malos es obligarnos a dudar de los buenos.
Aacinto Benavent.
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-So you thin. tht money is the 'oot o- "" e9i". H9e you e9e' s.e& wht is the
'oot o- "" money?3
"he ladder of success is best climbed by ste&&in6 on the run6s of o&&ortunity.
"he truth is not for all men, but only for those who seek it.
@sk yourself whether the dream of heaven and 6reatness should be waitin6 for us in our
6raves * or whether it should be ours here and now and on this earth.
"he &olitical function of ri6hts is &recisely to &rotect minorities from o&&ression by
maIorities <and the smallest minority on earth is the individual>.
"he hardest thin6 to e)&lain is the 6larin6ly evident which everybody had decided not to
see.
@ creative man is motivated by the desire to achieve, not by the desire to beat others.
@chievement of your ha&&iness is the only moral &ur&ose of your life, and that ha&&iness,
not &ain or mindless self*indul6ence, is the &roof of your moral inte6rity, since it is the
&roof and the result of your loyalty to the achievement of your values.
/.@ntuan says% @yn is ri6ht about this, but one must not miss the fact that &art of human
nature, &art of the condition of bein6 human, is that we can derive and 6enerate much
ha&&iness for ourselves by makin6 others ha&&y. "his is at odds with all her &hiloso&hy.
Humans are bein6s ca&able of e)&eriencin6 em&athy and com&assion, and throu6h the
e)&erience of these emotions man is ca&able of self*sacrifice to derive a dee&er sense of
communion and connection to the universe, to find meanin6, which re&ays his investment
in others in the form of Ioy. It is a uni*esal tut) o, t)e )u$an con#ition t)at a +a(
to eac) )appiness is to $a5e ot)es )app(!
"he smallest minority on earth is the individual. "hose who deny individual ri6hts cannot
claim to be defenders of minorities.
"he &ur&ose of morality is to teach you, not to suffer and die, but to enIoy yourself and
live.
$eason is not automatic. "hose who deny it cannot be con1uered by it.
/.@ntuan says% 5n other words, donEt try to ar6ue with a madmanN
"o achieve, you need thou6ht. Bou have to know what you are doin6 and thatCs real
&ower.
"o arrive at a contradiction is to confess an error in oneCs thinkin6J to maintain a
contradiction is to abdicate oneCs mind and to evict oneself from the realm of reality.
/.@ntuan says% 5n a &ractical sense she is ri6ht, but in absolute terms her views are
limited and fail to encom&ass a broader truth. Contradictions are sometimes there to
Kremind usE that reality is much more com&le) than anyone could ever conceive. But this
doesnEt Iustify refrainin6 ourselves from re*evaluatin6 or 1uestionin6 further. 5nstead,
contradictions are the natural means of the universe to i6nite the human ima6ination
towards ever &erfectin6 his truths.
Contradictions do not e)ist. =henever you think you are facin6 a contradiction, check
your &remises. Bou will find that one of them is wron6.
/.@ntuan says% Her &remise is that we are bein6s ca&able of absolute reason, but from a
human &ers&ective it is wron6 to discard or deny the e)istence of contradictions. 5t is
actually im&ossible to com&rehend reality by eliminatin6 all contradictions, rather we
increase our understandin6 of reality by limitin6 contradictions. /iven that reality canEt
be modeled to absolute &erfection, all our attem&ts to do so 6enerate only but incom&lete
models of reality, and anythin6 beyond our most beloved models will always break down
into contradiction. 5 like to say that we cannot com&rehend reality without contradictionJ
a certain de6ree of illusion will always be necessary to com&lete our view of realityN
;aith and ho&e are essential com&onents of human life. 5f you find no contradiction, you
still donEt know enou6hN
1n Rand /CE3F*CEG20 6amed Russian*1merican novelist and philosopher, creator of
the philosoph of )b7ectivism. 'he is one of those cases demonstrating that brilliance
is commonl revealed b profound individualit and originalit * even if controversial.
'he fearlessl expressed her convictions in her boo#s and publicl, which lead to both
loal followers and fierce opponents of her views. Two of her best selling novels were
6ountainhead and 1tlas 'hrugged.
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!t is difficult to believe in a culture which can develop powered flight but
which has no more sophisticated medium of communication than scratching
pictures on roc#s
!iving in the moment is nice.......but when i&m thinking it&s something like...what . need to get
at the grocery# how to approach an issue# what words to use when speaking about something
important# how can . do this the best way possible; how can . make this funny...
4hy was that said; how was that made# who was that person<
4hat beliefs did . take on without understanding what . claim to believe... . can think a lot at
times which of course can get dangerous; then . think; okay stop thinking===
<@n enli6htened internet user a woman by the way>
-@Si G"ob"i7n " mise'i, globali%amos la resistenciaH
"If they globalize misery, we will globalize resistance" Anonymous
On July 28, more than ten thousand demonstrators from forty-four countries took to the streets of uito in a
!lanned !rotest against the "ree #rade Area of the Americas $"#AA% and other national and regional trade
agreements the &'(' is !ursuing throughout )atin America' Among the most !rominent slogans were "If they
globalize misery, we will globalize resistance" and "*e do not want to be a &'(' colony, we want a free and
so+ereign )atin America'"
Success is failure turned inside out, the sil%er tint of the clouds of doubt
And "ou ne%er can tell ho& close "ou are, 4t ma" be near &hen it seems so far
So stic< to the fi$ht &hen "ou(re hardest hit
4t(s &hen thin$s seem &orst, That "ou #UST N>T ?U4T@ :Anon($ous
-As goo# pecaution. (ou2*e got to t)in5 o, unusual t)ings E6a# ca9( t)ings t)at
coul# )appenF i, (ou2e going to 6e #oing unusual E+il# an# ne*e tie# 6e,oeF
t)ings!3 1eaconite E1EACON congess GHIJF
The sage, the philosopher, the magus, the alchemist and the scientist.
The ones throughout our histor who made the greatest leaps in our understanding, did
so b being trul religious people.
Their true aim, whether consciousl pursued or not, was to understand the highest,
hidden truths of creation. To learn the language of the =reator, to s@uare the circle and
bring the heavens to earth and raise the spirit of man to the summum !onumvia
the &agnum Opus... true science is inseparable from true religion .
1n atheist who professes an intellect above that of the masses, who is not in realit a
s#eptical agnostic, is in m ees nothing more than the new version of edg gothic
#iddies who profess to be wiccan satanists because the+re still mad that their baptist
parents made them go to sunda school where the were re7ected b the hot girl for
being sociall aw#ward. 6rom an internet blog
-Ne9e' un&e'estimte the %owe' o- you' )tions. Aith one sm"" #estu'e( you
)n )hn#e %e'son2s "i-e.3
>hysical attraction can grow out of connection...
Tigers are supposed to tear their pre to shreds while alive, but >umans are supposed to #now
better. =omment on outube video showing vicious animal treatment
1ll models are wrong, but some are useful8
"(atch your thoughts, for they become words and actions. (atch your
actions, for they become habits. (atch your habits, for they become
character. (atch your character, for it becomes your destiny."
Y yo entien&o )Bmo -un)ion esto. Tu o%iniBn es 90"i& en " me&i& en 6ue
%o'ts o )ont'ibuyes. ECem%"o( si %o'ts DEF &e" )%it"( enton)es tu o%iniBn
9"e un DEF.
@nQnimo en la fila haciendo turno &ara recibir mi almuer(o
(latIn opta por un planteamiento dualista por@ue tiene claro @ue el mundo f:sico
existe dice @ue, si el ser fuera absoluto Jnico, no existir:a el pensar, @ue
implica relacionar, explicar.
-A *e( +ise peson once tol# $e t)at ti$e spent on ,iguing out +)at (ou #o #"
+ant to #o is o,ten t)e $ost *alua6le ti$e in (ou li,e!3
5 am 3e. 5n all the world, there is no one else e)actly like me. !verythin6 that comes
out of me is authentically mine, because 5 alone chose it ** 5 own everythin6 about me%
my body, my feelin6s, my mouth, my voice, all my actions, whether they be to others or
myself. 5 own my fantasies, my dreams, my ho&es, my fears. 5 own my trium&hs and
successes, all my failures and mistakes. Because 5 own all of me, 5 can become intimately
ac1uainted with me. By so doin6, 5 can love me and be friendly with all my &arts. 5 know
there are as&ects about myself that &u((le me, and other as&ects that 5 do not know ** but
as lon6 as 5 am friendly and lovin6 to myself, 5 can coura6eously and ho&efully look for
solutions to the &u((les and ways to find out more about me. However 5 look and sound,
whatever 5 say and do, and whatever 5 think and feel at a 6iven moment in time is
authentically me. 5f later some &arts of how 5 looked, sounded, thou6ht, and felt turn out
to be unfittin6, 5 can discard that which is unfittin6, kee& the rest, and invent somethin6
new for that which 5 discarded. 5 can see, hear, feel, think, say, and do. 5 have the tools to
survive, to be close to others, to be &roductive, and to make sense and order out of the
world of &eo&le and thin6s outside of me. 5 own me, and therefore, 5 can en6ineer me. 5
am me, and 5 am #kay. Powerful wordsNNNNNN
@t some &oint coincidence becomes &attern. found on a health related blo6
=oincidence becomes pattern, pattern implies cause, and cause means it wasn+t
a coincidence after all.
Bou are assumin6 that 6old is the real wealthL /old is like &a&er money, &eo&le cannot eat 6old or drink
6old is Iust a mineral. /oods and work 6ives the real value to 6old and &a&er money. <triful1uitaGT at
youtube% =orld Bank creatin6 &overty BBC newsni6ht>
.ou can+t survive and be too sentimental. ! love animals too, but ! also #now in the grand
scheme of things almost all animals are potential food sources. ! love m cats and dog, but if the
survival of me and m children depended on it, !+d #ill, coo# and eat them. /found on internet post
referencing 'teve !rwinEs point of view on vegetarianism0
1nonmous
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C8D CelD misterio, no es el lGmite de la ra=Hn. 1l contrario, es lo
ilimitado de la ra=Hn.
/eonardo Bo< teHlogo brasileIo, ha dedicado su vida a la
enseIan=a y al servicio de los pobres.
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BAlgunas postuas #e (oga $e causan #olo!
/. X.% !l dolor es cambio. Cada cambio causa dolor. Pero ese dolor te lleva hacia donde
1uieres ir. :o im&ortante es cQmo reaccionamos ante el dolor, no el dolor en s4 mismo.
/ordana XranIes ? @oga teacher
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Lo 6ue &i-e'en)i "os )tos &e un homb'e sensto &e "os )tos &e un insensto(
es 6ue "os )tos &e" %'ime'o se e,%"i)n( es 6ue tienen un '7Bn &e se'( es 6ue
se &istin#ue en e""os " )us y e" obCeti9o( e" o'i#en y e" -in( mient's 6ue "os
)tos &e un homb'e %'i9&o &e '7Bn no se e,%"i)n( es in)%7 4" mismo &e
&is)e'ni' " )us y e" obCeti9o; no tiene '7Bn &e se'.
+ebastian 5aurJ (KLK#!L)) escritor y 4lHsofo anarBuista
francJs. Iniciador de la 9nciclopedia 1narBuista. 2.1ntuan dice%
1teo por llamado divino.
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+very man desires to live long# but no man wishes to be old.
-or in reason# all government without the consent of the governed is the very
definition of slavery.
Aood manners is the art of making those people easy with whom we converse.
4hoever makes the fewest people uneasy is the best bred in the room.
2ooks# the children of the brain.
A wise man should have money in his head# but not in his heart.
.nterest is the spur of the people# but glory that of great souls. .nvention is the
talent of youth# and /udgment of age.
.t is impossible that anything so natural# so necessary# and so universal as death#
should ever have been designed by providence as an evil to mankind.
%o wise man ever wished to be younger.
%othing is so great an e,ample of bad manners as flattery. .f you flatter all the
company# you please none0 .f you flatter only one or two# you offend the rest.
>olitics# as the word is commonly understood# are nothing but corruptions.
>ositiveness is a good 'uality for preachers and speakers because# whoever shares
his thoughts with the public will convince them as he himself appears convinced.
>ower is no blessing in itself# e,cept when it is used to protect the innocent.
>roper words in proper places make the true definiton of style.
The latter part of a wise person&s life is occupied with curing the follies# pre/udices
and false opinions they contracted earlier.
The power of fortune is confessed only by the miserable# for the happy impute all
their success to prudence or merit.
A.Antuan saysB :4ho has the last word< 4ho is to say whether destiny or will is the
source of his condition< *ertainly we can say one is humble while the other is
arrogant. 4ith or without success .Cd favor the humble even if only for aesthetics
reasons.D
The stoical scheme of supplying our wants by lopping off our desires# is like cutting
off our feet when we want shoes.
The want of belief is a defect that ought to be concealed when it cannot be
overcome.
There is nothing constant in this world but inconsistency.
)ision is the art of seeing what is
invisible to others.
!here I am not understood, it shall be concluded that
something very useful and profound is couched
underneath.
8onat)an S+i,t 2133414567 @n6lo*5rish

satirist, essayist, &olitical &am&hleteer, &oet.
5nventor of the name Xanessa. #ne of his most im&ortant works was% Gulli%erAs Tra%els
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/a realidad es aBuello Bue, cuando de-as de creer en ella, no
desaparece.
.hilip M. 3ick
/.@ntuan% ...y a`ado...es cierto 1ue debemos creer en muchas cosas 1ue no son reales
&ara &oder lidiar con la realidad.
hmm8me hace &ensar8si deIara de creer en el amor, en la amistad, en la felicidad, en
el odio, en el discrimen, en la fe, en la Iusticia, la es&iritualidad, en la belle(a, estas cosas
desa&arecer4an &or com&leto. a\ue tan reales son estas entoncesL aCQmo la realidad
&ermite estas sub*realidades individuales y tem&oralesL a\ub hace 1ue una realidad
&articular &ersistaL :os seres humanos nos caracteri(amos &or tener una constante
necesidad de crear KrealidadesE individuales y tem&orales. !stas son efectivamente el ti&o
de realidades 1ue &odemos mani&ular o controlar con tan solo nuestros &ensamientos,
&alabras e ima6inaciQn. +on a estas realidades a las 1ue a&lica el tener la &recauciQn de
no atraerlas o atraerlas con tan solo contem&larlas. :o dem0s, es decir, los cambios en la
verdadera realidad, re1uieren esfuer(o y acciQn, y son re6idas &or la ley de causa y
efecto.
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BCDE&as there somethin$ in him, a<in to the impenetrable aloofness of Ne&ton, &hich
shut him off from his fello&s and his duties at times of mental creati%it" ?)
Turnbull 0 5uoted tet from a letter &here he is referrin$ to #aclaurin
#nother anonymous note regarding :aclaurin' 666 such &as his aniet" for the
impro%ement of his scholars that if at an" time the" seemed not full" to comprehend his
meanin$, or if, upon eaminin$ them, he found the" could not readil" demonstrate the
propositions from &hich he had pro%ided, he &as apt rather to suspect his o&n
eplanation to ha%e been obscure, than their &ant of $enius or attention, and therefore
&ould resume the demonstration in some other method, to tr" if, b" eposin$ it in a
different li$ht, he &ould $i%e then a better %ie& of it6

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ser culto es el 2nico modo de ser libre
-osb :arti 2pol:tico, poeta escritor cubano0
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Ciertamente, a1uellos 1ue, &or inclinaciQn &ro&ia o formaciQn recibida, &udieron beber de la
cleche de las humanidadesd y a&rendieron, de las &ro&ias fla1ue(as, la dura lecciQn de la
im&erfecciQn y la vul6aridad humanas, esos saben o&onerse, de un modo al 1ue llamar4amos
natural, 7...9 a toda doctrina racista, cual1uiera 1ue sea su ori6en y fundamentaciQn, de ra(a o de
frontera, de color o de san6re, de casta o reli6iQn.
-osb +arama6o
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:!a me/or forma de tener una buena idea es... tener un
mont9n de ideas.D
8,9$I:;, $inus <arl !n GU.G, Paulin6 &ublicQ su obra m0s im&ortante, The
Nature of the 3hemical *ond <ALa naturaleFa del enlace 5u8micoA>, en la cual desarrollQ
el conce&to de hibridaciQn de los orbitales atQmicos. Paulin6 hi(o contribuciones
im&ortantes a la definiciQn de la estructura de los cristales y &rote4nas, y fue uno de los
fundadores de la biolo64a molecular. !s reconocido como un cient4fico muy vers0til,
debido a sus contribuciones en diversos cam&os, incluyendo la 1u4mica cu0ntica, 1u4mica
inor60nica y or60nica, metalur6ia, inmunolo64a, anestesiolo64a, &sicolo64a, decaimiento
radiactivo y otros. @dicionalmente, Paulin6 abo6Q &or el consumo de 6randes dosis de
vitamina C, al6o 1ue ahora se considera fuera de la ortodo)ia mbdica.
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:ientras m@s aprendo, m@s me doy cuenta de lo mucho (ue ignoro #nAnimo
L mue'te est tn se#u' &e su 9i)to'i 6ue nos & to& un 9i&
&e 9entC 1nInimo.
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Meep your words soft, -ust in case you have to eat them. 1nHnimo
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*The tragedy in life doesn+t lie in not reaching your goal) The
tragedy lies in having no goal to reach)*
B ,en-amin .ays
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Como no me he &reocu&ado de nacer, no me &reocu&o de morir. Fe#eico Gac>a
Loca
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@s4 como una Iornada bien em&leada &roduce un dulce sue`o, as4 una vida bien usada
causa una dulce muerte. Leona#o #a Kinci
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\ue la vida me mate, no la muerte Leticia Deeo
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!n el caos busca la simplicidad y en la discordia la armonBa.
CacBa tu mente, se amorfo, moldeable, como el agua. Si pones agua en una ta=a
se convierte en la ta=a. Si pones agua en una botella se convierte en la botella. Si
la pones en una tetera se convierte en la tetera. !l agua puede fluir o puede
golpear. SD agua amigo mBo.
.ruce Eee
/)Antuan dice: -Recono0c1moslo o no, 2 somos como el agua 3)
Adaptamos nuestra forma de acuerdo al envase (ue nos
sostiene) 4a forma externa determina la forma interna)
nevitablemente C5uimos2 por la forma externaes de esta
forma (ue somos amorfos por naturale0a)
/a forma e@terna da forma a la forma internaE eso somos...forma
interna. 9s cuestiHn de admirar la primera...la forma in4nita. &omo
agua somos, con forma de la botella (ue nos sostiene en un
momento o del vaso (ue nos sostiene en otro momento)))son
estas formas externas #vaso, botella, etc$ los moldes de
nuestra existencia)))estos moldes pertenecen a la forma
infnita)

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o es la doctrina, es el &roceso lo 1ue los clasifica como sectas destructivas.
/os cultos bNsicamente tienen sHlo dos propHsitos, reclutar nuevos
miembros y el recaudar fondos. /as religiones establecidas y los
movimientos altruistas pueden reclutar nuevos miembros y recaudar
fondos. /os cultos pueden reclamar Bue hacen contribuciones sociales,
pero en la realidad Jstas siguen siendo sHlo meras reclamaciones, o
gestos nada mNs. +u enfoBue siempre se domina por el reclutamiento
de nuevos miembros y las recaudaciones de fondos. /os cultos
aparentan ser innovadores y e@clusivos. 9l lGder reclama Bue estN
rompiendo con la tradiciHn, ofreciendo algo innovador, e instituyendo
el Onico sistema viable para cambios Bue resolverN los problemas de
vida o las heridas del mundo. 7ientras reclaman esto, el culto
entonces usa sus sistemas de coerciHn psicolHgica sobre los miembros
para inhibir su habilidad para e@aminar la valide= real de las demandas
del lGder y del culto.
$afael /uillermo #rientando Xidas
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A5f you seek to aid everyone that suffers in the 6ala)y, you will only weaken
yourself and weaken them. 5t is the internal stru66les, when fou6ht and won on
their own, that yield the stron6est rewards 5f you care for others, then dis&ense
with &ity and sacrifice and reco6ni(e the value in lettin6 them fi6ht their own
battles.A iet(sche LL
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"&ui'n no conoci( la in)uietud, %am*s conocer* el descanso."
"+a filosof,a responde a la necesidad de hacernos una
concepci(n unitaria y total del mundo y de la vida."
"-s d'bil por)ue no ha dudado bastante y ha )uerido llegar a
conclusiones."
".na de las venta%as de no ser feli/ es )ue se puede desear la
felicidad."
"-l )ue tiene fe en s, mismo no necesita )ue los dem*s crean en
'l."
"-l a%edre/ procura una suerte de inteligencia )ue sirve
0nicamente para %ugar al a%edre/."
"1bra de modo )ue mere/cas a tu propio %uicio y a %uicio de los
dem*s la eternidad, )ue te hagas insustituible, )ue no mere/cas
morir."
"Hay )ue buscar la verdad y no la ra/(n de las cosas. 2 la
verdad se busca con humildad."
-Lo sabe todo, absolutamente todo. Figrense lo tonto que ser.3
-Hay gentes tan llenas de sentido comn, que no les queda el ms
pequeo rincn para el sentido propio.3
Los satisfechos, los felices, no aman; se duermen en la costumbre.
Pedimos milagros, como si no fuese el milagro ms evidente el que
los pidamos.
-La vida no es sueo. El ms vigoroso tacto espiritual es
la necesidad de persistencia en una forma u otra. El
anhelo de extenderse en tiempo y en espacio.3
La verdadera ciencia ensea, por encima de todo, a dudar y a ser
ignorante.
-El escritor slo puede interesar a la
umanidad cuando en sus obras se interesa
por la umanidad.3
Hay 1ue sentir el &ensamiento y &ensar el sentimiento.
!l rico no es el 1ue &osee oro y &lata, sino el 1ue se
contenta con &oco.
Procuremos m0s ser &adres de nuestro &orvenir 1ue hiIos de nuestro &asado.
3i6uel de Unamuno
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5 think theyEre missin6 the whole messa6e of scientific history which is% "he 6reatest
obstacle to &ro6ress in science is the illusion of knowled6eJ the illusion that we know
already whatEs 6oin6 on8when we donEt.
Prof. 3ike ?isney astronomer Carnei6e University and member of Hubble s&ace
telesco&e science committee
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"El ser humano tiene un doble problema: no
aprende las verdades demasiado complicadas y
olvida las que son demasiado simples." Dame R.
West
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;allor er6o sumJ 5 err therefore 5 am
a\ub es, &ues, el tiem&oL +i nadie me lo &re6unta, lo sbJ &ero si 1uiero e)&lic0rselo al
1ue me lo &re6unta, no lo sb. :o 1ue s4 di6o sin vacilaciQn es 1ue sb 1ue si nada &asase
no habr4a tiem&o &asadoJ y si nada sucediese, no habr4a tiem&o futuroJ y si nada e)istiese,
no habr4a tiem&o &resente. Pero a1uellos dos tiem&os, &retbrito y futuro, acQmo &ueden
ser, si el &retbrito ya no es bl y el futuro todav4a no esL B en cuanto al &resente, si fuese
siem&re &resente y no &asase a ser &retbrito, ya no ser4a tiem&o, sino eternidad. +i, &ues,
el &resente, &ara ser tiem&o es necesario 1ue &ase a ser &retbrito, acQmo decimos 1ue
e)iste bste, cuya causa o ra(Qn de ser est0 en deIar de ser, de tal modo 1ue no &odemos
decir con verdad 1ue e)iste el tiem&o sino en cuanto tiende a no serL
San Agustin Confesiones% Ca&itulo Undbcimo
+an @6ustin
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A+i no vibsemos a ?ios de al6una manera, no ver4amos nin6una cosaA
$+l necio encuentra siempre otro mucho mayor 'ue le admire.$
La lectura es de gran utilidad cuando se medita lo que se lee.
?ios es infalible en su &ro&ia naturale(a% no &uede estar suIeto a error a o &ecado, &ues
es su &ro&ia lu( y su &ro&ia ley.
:ust as our eyes need light in order to see# our minds need ideas in order to
conceive.D
Nicolas Male6anc)e EILMN:IOIPF : filQsofo <$acionalismo> y teQlo6o francbs
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ADeus si9e ntu'A, 5ios o la naturale%a
;on numerosos los e(emplos de hom'res *ue a causa de
sus ri*uezas han sufrido una persecuci<n *ue lleg< hasta la
muerte; y tam'i=n de hom'res
*ue, por ad*uirir 'ienes, se expusieron a tantos peligros
*ue aca'aron por pagar su desatino con la vida. > no son
menos numerosos los e(emplos de *uienes
sufrieron cruelmente por ad*uirir o conservar el honor (u
orgullo&. ,nnumera'les, en /n, son los e(emplos de a*uellos
*ue han apresurado su muerte por el exceso de placer. Por
lo dem?s, esos males parec@an provenir de *ue toda nuestra
felicidad o infelicidad reside en un s<lo puntoA B? *u= clase
de o'(eto estamos apegados por el amor (o el deseo&C Dn
efecto, lo *ue no se ama no engendra nunca disputa; no
estaremos tristes si se pierde, ni sentiremos envidia si cae
en posesi<n de otro; ni temor, ni odio, en una pala'ra,
ninguna conmoci<n del alma. E8F Mas el amor
hacia una cosa eterna e infnita
alimenta el alma con una
alegra pura y exenta de toda
tristeza; bien grandemente
deseable y que merece ser
buscado con todas nuestras
fuerzas. E8F mientras mi esp@ritu esta'a entregado a
tales meditaciones, se aparta'a de las cosas perecederas.
E8F Dsto fue para mi un gran consuelo, pues vi *ue el mal
no era de naturaleza irremedia'le. E..F a medida *ue conoc@
cada vez m?s el verdadero 'ien, se hicieron mas frecuentes
y prolongados E8F (Tratado de la 6eforma del
Dntendimiento&
E8F 'ien y mal se expresan en una forma puramente
relativa, y *ue una sola y misma cosa puede ser llamada
'uena y mala segGn como se la considere; lo mismo ocurre
con lo perfecto y lo imperfecto.
E8F es considerado bien soberano bien verdadero!
llegar a disfrutar, con otros individuos si es posi'le, de esa
naturaleza superiorA E8F el conocimiento
de la uni"n que tiene la
mente con la naturaleza
entera. E8F es necesario tener de la Haturaleza una
comprensi<n *ue 'aste para ad*uirir esa naturaleza E8F
Dl esp@ritu se conoce tanto
me(or cuanto mas extenso sea
su conocimiento de la
naturaleza,E8F
E8F y ser? perfecta en el m?s
alto grado cuando el esp@ritu se
contraiga atentamente al
conocimiento del ;er m?s
perfecto o re)exione so're Dl.
E8Fy cuanto me(or conozca sus propias fuerzas, m?s
f?cilmente puede dirigirse y darse reglas; y cuanto me(or
conozca el orden de la Haturaleza, m?s f?cilmente puede
evitar procedimientos inGtiles
E8F para esta'lecer la verdad y para razonar 'ien no
necesitamos otros instrumentos *ue la verdad misma y el
'uen razonamiento.
-ante todo hay que pensar en el medio de curar el
entendimiento y de purifcarlo, hasta donde sea
posible al comienzo, de modo que conozca
las cosas f#cilmente, sin error y lo me$or posible.
E8F a medida *ue su conocimiento a'arca m?s cosas,
ad*uiere nuevos instrumentos *ue le permiten avanzar con
mayor facilidad.
-%& si una cosa compuesta de muchas partes es
dividida mentalmente
en todas sus partes m#s simples y se atiende a cada
una de ellas tomada aparte, la confusi"n
desaparecer#.3
el esp@ritu se conoce tanto me(or cuanto m?s extenso sea
su conocimiento de la naturaleza, claro est? *ue esta
primera parte del m=todo ser? tanto m?s perfecta cuantas
m?s cosas conozca el esp@ritu, y ser# perfecta en el
m#s alto grado cuando el espritu se
contraiga atentamente al conocimiento
del 'er m#s perfecto o re(exione sobre )l.
E8F cuantas m?s cosas sepa el esp@ritu, tanto me(or
conocer? sus propias fuerzas y el orden de la Haturaleza; y
cuanto me(or conozca sus propias fuerzas, m?s f?cilmente
puede dirigirse y darse reglas; y cuanto me(or conozca el
orden de la Haturaleza, m?s f?cilmente puede evitar
procedimientos inGtiles; y en esto consiste todo el m=todo
*ue aca'amos de exponer.
$3ios es un ser absolutamente infinito0 una substancia 'ue consta de
atributos infinitos# cada uno de los cuales e,presa su esencia eterna e
infinita.$
3ios es una cosa 'ue piensa
=:o hay temor %ue est' desprovisto de
alguna esperan(a, y no hay esperan(a %ue
est' desprovista de alg>n temor.=
B de todas las ideas, 1ue cada uno tiene, hacemos un todo o, lo 1ue es lo mismo, un ente
de ra(Qn, al 1ue llamamos entendimiento.
E8F, pueden caer en grandes errores *uienes no han
distinguido muy exactamente la imaginaci<n del
entendimiento.
-E!!!F To#o cuanto )ace$os #e6e ten#e al pogeso ( al
pe,ecciona$iento!3
+i el hombre tiene una idea de ?ios, ?ios debe e)istir formalmente.
!l 1ue se arre&iente de lo 1ue ha hecho es doblemente miserable.
Hinguna cosa, en efecto, considerada en su propia
naturaleza,
podr? llamarse perfecta o imperfecta, so're todo cuando
sa'emos *ue cuanto sucede se cumple seg*n el orden
eterno y las leyes determinadas de la naturaleza.
!ven Kim&erfectE thin6s, &roduced mediately by /od, are as &erfect as they could be
6iven the necessary cause of their e)istence and essence. /od could not have acted
otherwise.
/od does not deliberate, decide and then act because /od is eternal and Kin eternity
there is no when nor before nor afterE. 789 "hose who believe that /od wills the world
into e)istence must a6ree that 6iven /ods essence, the world follows necessarily and
&erfectly.
'i no @uieres repetir el pasado, estJdialo
:a e)&eriencia nos ha demostrado 1ue a la &ersona no le resulta nada m0s dif4cil de
dominar 1ue su len6ua
+b tambibn 1ue es tan im&osible 1ue el vul6o se libere de la su&ersticiQn como del
miedo.
?ios es la causa inmanente y no transe2nte, de todas las cosas.
-+or consiguiente, la duda nace
siempre del estudio sin orden
de las cosas.3
4a recta v@a (la forma correcta& para indagar consiste,
pues, en formar pensamientos, partiendo de una de/nici<n
dada, lo *ue hacemos
con tanto m?s =xito y facilidad cuanto me(or hayamos
de/nido una cosa.
E8F, cuanto mas conoci'le es una cosa m?s f?cilmente se
retiene,
y al contrario, cuanto menos conoci'le es, m?s f?cilmente la
olvidamos. Por e(emplo, si digo a alguien muchas pala'ras
sueltas, las retendr? con mucha
mayor di/cultad *ue si se las comunico en forma de relato.
4a memoria se fortalece tam'i=n sin el auxilio del
entendimiento, en raz<n del vigor (fuerza& con el cual una
cosa material singular afecta la imaginaci<n o el sentido
llamado comGn. E8F ;i alguien, por e(emplo, ha le@do una
sola historia amorosa, la retendr? muy 'ien mientras no lea
varias del mismo g=nero, por*ue ella permanece sola en su
imaginaci<n; pero si hay varias del mismo g=nero, las
imagina a la vez y las confunde f?cilmente.
E8F el orden segGn el cual es necesario *ue una cosa sea
conce'ida antes *ue otra, no de'e, E8F inferirse de la
sucesi<n de E8F las cosas eternas, pues en =stas todas las
cosas singulares son por naturaleza simult?neas. Ia'r?,
pues, necesariamente, *ue 'uscar medios distintos de los
*ue usamos para conocer las cosas eternas y sus leyes;
cosas *ue no corresponde tratar a*u@ y tampoco es
necesario mientras no hayamos ad*uirido un conocimiento
su/ciente de las cosas eternas y de sus leyes infali'les y
mientras no conozcamos la naturaleza de nuestros
sentidos.
E8F,cuanto m?s singular es una cosa, m?s f?cilmente se la
retiene, como aparece en el e(emplo mencionado. E8FJe
donde resulta *ue de'emos 'uscar ante todo el
conocimiento de las cosas particulares. -dem?s, cuanto m?s
conoci'le es una cosa, m?s f?cilmente se la retiene. Je
donde resulta *ue no podremos de(ar de retener una cosa
singular@sima, por poco *ue sea conoci'le.
9os hombres se e@uivocan al creerse libres, opiniIn @ue obedece al
solo hecho de @ue son conscientes de sus acciones pero ignorantes
de las causas @ue las determinan. ., por tanto su idea de libertad se
reduce al desconocimiento de las causas de sus acciones, pues todo
ese decir @ue las acciones humanas dependen de la voluntad son
sIlo palabras, sin idea alguna @ue les corresponda. <fectivamente,
todos ignoran lo @ue es la voluntad cImo mueve el cuerpo,
@uienes se 7actan de otra cosa e inventan residencias o moradas del
alma suelen mover a risa o asco. 1s: tambiKn, cuando miramos el
'ol, imaginamos @ue dista de nosotros unos doscientos pies, error
@ue no consiste en esa imaginaciIn en cuanto tal, sino en el hecho
de @ue, al par @ue lo imaginamos as:, ignoramos su verdadera
distancia la causa de esa imaginaciIn. (ues, aun@ue sepamos m;s
tarde @ue dista de nosotros m;s de L33 di;metros terrestres, no por
ello de7aremos de imaginar @ue est; cerca, en efecto, no imaginamos
@ue el 'ol estK tan cerca por@ue ignoremos su verdadera distancia,
sino por@ue la esencia del 'ol, en cuanto @ue este afecta nuestro
cuerpo, est; impl:cita en una afecciIn de ese cuerpo
nuestro.A.'aruch de %pino(a, )tica. demostrada seg*n el orden
geom+trico.
6pino0a B <xponente modernoE del pante:smo
homIlogo de 5escartes 9eibnit%. Pro&one una soluciQn neutral. +&ino(a no admite
el dualismo cartesiano de las dos sustancias <material y es&iritual>. Para bl , estamos
com&uestos &or una sola sustancia 1ue es ?ios, de la cual sQlo conocemos dos atributos,
la e)tensiQn y el &ensamiento. +on dos atributos de la misma realidad, de modo 1ue el
monismo intermedio considera 1ue hay una 2nica sustancia de la cual sQlo conocemos
dos atributos. !ntonces cuer&o y mente son dos as&ectos de
una misma cosa, y &or eso, ya no es necesario &lantear el &roblema de su
interacciQn. #btenido de Ahtt&%''es.wiki&edia.or6'wiki'3onismoA
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K9et us imagine a child and a grown*up in >eaven who both died in the True
6aith, but the grown*up has a higher place than the child. 1nd the child will
as# God, Wh did ou give that man a higher placeM 1nd God will answer,
>e has done man good wor#s. Then the child will sa, Wh did ou let
me die so soon so that ! was prevented from doing goodM God will answer,
! #new that ou would grow up a sinner, therefore it was better that ou
should die a child. Then a cr goes up from the damned in the depths of
>ell, Wh, ) 9ord, did ou not let us die before we became sinnersM E
Gh7"i Regarded as !slamEs greatest theologians. >eEs one of the most
remar#able and enigmatic figures in !slam.
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Human beings who do not want to belong to the mass need only to stop,
and not be comfortable? follow their conscience, which cries out@ =.e
yourselfA ,ll you are now doing, thinking, desiring, is not you
yourself.=...your educators can be only your liberators...
Q*chopenhauer as -ducator, B1 * 0rom 9ntimely Ceditations
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. donEt want to achieve immortality through my work. . want to achieve it through not
dying.
Enbelievable# the chance factor in life is mindboggling. F8G And through an astronomical
concatenation of circumstances# our paths crossed. Covie@ !hatever !orks written by
!oody ,llen
See8.Em the only one that sees the whole picture8thatEs what they mean by genius.
Covie@ !hatever !orks written by !oody ,llen
!oody ,llen
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+,traordinary how mathematics help you to know yourself.
*amuel .eckett, Colloy
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Pero yo deseo hacer la m2sica, la m2sica 1ue a m4 me 6usta, o &ermanecerb en silencio.
!l hombre se aferra a los &rinci&ios mientras bstos no son &uestos a &rueba, &or1ue
cuando eso sucede, uno los desecha i6ual 1ue el cam&esino sus vieIas abarcas, y corre
con todo el vi6or 1ue le &ermiten sus &iernas, 1ue &ara eso las tieneA.
Otto Kon 1is$ac5 B creador del $eich y &rimer ministro de Prusia
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:as &ersonas 6eniales sur6en &recisamente de la diversidad. AnRni$o
*****************************************************************************************
-So $an. +)en )e estet) an# assuet) )i$sel,. upon #i*ine potection an# ,a*o.
gat)ee# a ,oce an# ,ait). +)ic) )u$an natue in itsel, coul# not o6tain! T)ee,oe.
as at)eis$ is in all espects )ate,ul. so in t)is. t)at it #epi*et) )u$an natue o, t)e
$eans to e;alt itsel,. a6o*e )u$an ,ailt(!3
-T)e conte$plati*e at)eist is ae% a Diagoas. a 1ion. a Lucian pe)aps. an# so$e
ot)es= an# (et t)e( see$ to 6e $oe t)an t)e( ae= ,o t)at all t)at i$pugn a
ecei*e# eligion. o supestition. ae 6( t)e a#*ese pat 6an#e# +it) t)e na$e o,
at)eists! 1ut t)e geat at)eists. in#ee# ae )(pocites= +)ic) ae e*e )an#ling )ol(
t)ings. 6ut +it)out ,eeling3
-T)e( t)at #en( a Go#. #esto( $anSs no6ilit(= ,o cetainl( $an is o, 5in to t)e
6easts. 6( )is 6o#(= an#. i, )e 6e not o, 5in to Go#. 6( )is spiit. )e is a 6ase an#
igno6le ceatue! It #esto(s li5e+ise $agnani$it(. an# t)e aising o, )u$an
natue= ,o ta5e an e;a$ple o, a #og. an# $a5 +)at a geneosit( an# couage )e
+ill put on. +)en )e ,in#s )i$sel, $aintaine# 6( a $an= +)o to )i$ is instea# o, a
Go#. o $elio natua= +)ic) couage is $ani,estl( suc). as t)at ceatue. +it)out
t)at con,i#ence o, a 6ette natue t)an )is o+n. coul# ne*e attain!3
Fancis 1acon B At)eis$ EILHOF
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9l me-or guerrero es aBuel Bue consigue transformar al enemigo en amigo

0ay momentos en Bue las tribulaciones se presentan y no podemos
evitarlas. 9stNn allG por algOn motivo, pero solo lo comprendemos
cuando las hemos superado. 2.1ntuan responde a .aulo% tal ve=
nunca las comprendamos, mNs aOn la gracia estN en aceptarlas.
.aulo &oelho
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#/o Onico Bue me duele de morir es Bue no sea de amor# 2abriel 2arcGa
7NrBue=
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>or lo tanto# mi pueblo es llevado cautivo por'ue no tiene conocimiento# sus nobles se mueren
de hambre y la multitud esta seca de sed .sa6as HB1I
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/eometry e)isted before the creation. 5t is co*eternal with the mind of /od. /eometry
&rovided /od with a model for the creation. /eometry is /od himself.
8o)annes ?eple EIPOI:ILMHF * first to deci&her how the solar system <elli&tical orbits>
works
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lo 'ue ha permitido la formaci9n del universo inmediatamente despu8s del 2ig bang es 'ue
este no era e'uilibrado# por'ue si lo fuera no hubiera e,istido
+s precisamente la disipaci9n de energia la 'ue da lugar a 'ue el tiempo vaya en una sola
direccion
Ilya 8rigogine (1917;JKKIL 'uimico Muso ganador premio %obel 'ue dedico gran parte de
su vida al estudio de la termodinamica
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+l a1ar no es mas 'ue la medida de la ignorancia del hombre
ules "enry >oincare (1NHO;191JL
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'i aNades un poco a lo poco lo haces as: con frecuencia, pronto llegar; a ser
mucho.
9a educaciIn auda a la persona a aprender a ser lo @ue es capa% de ser.
>es:odo
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'To be a student and not a
revolutionary is a contradiction!'
+er Ioven y no ser revolucionario, es una
contradicciQn hasta biolQ6ica.
Salvador Allende Presidente de Chile marxista cuyo fnal culmin en su propio suicidio.
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A:a vida es tan corta y el oficio de vivir tan dif4cil, 1ue cuando uno em&ie(a a a&renderlo,
hay 1ue morirseA
Ser original es en cierto modo estar poniendo de manifiesto la
mediocridad de los dem7s.
!eer les agrandar7# chicos# el deseo# y el hori1onte de la vida.
:eer les dar0 una mirada m0s abierta sobre los hombres y sobre el mundo, y los ayudar0
a recha(ar la realidad como un hecho irrevocable. !sa ne6aciQn, esa sa6rada rebeld4a, es
la 6rieta 1ue abrimos sobre la o&acidad del mundo. @ travbs de ella &uede filtrarse una
novedad 1ue aliente nuestro com&romiso.
!o he dicho en otras oportunidades y lo reafirmoB la b5s'ueda de una
vida m7s humana debe comen1ar por la educaci9n.
@o creo 'ue la verdad es perfecta para las matem7ticas# la 'u6mica# la
filosof6a# pero no para la vida. +n la vida# la ilusi9n# la imaginaci9n# el
deseo# la esperan1a cuentan m7s.
En creador es un hombre 'ue en algo $perfectamente$ conocido
encuentra aspectos desconocidos. >ero# sobretodo# es un e,agerado.
A!l hombre es un dios cuando sue`a y un mendi6o cuando &iensaA
:e e)&li1ub 1ue el mundo es una sinfon4a, &ero 1ue dios toca de o4do.
!l mundo nada &uede contra un hombre 1ue canta en la miseria.
Para ser humilde se necesita 6rande(a.
Enesto ST6ato
Hoy ., de abril de F,GG fallece !rnesto +0bato. \uisiera dedicarle estas &alabras% Hoy
falleciQ !rnesto +0bato, &ero sb 1ue sus huellas en la tierra no deIar0n de mostrarnos
tantos deleitosos caminos hacia diversos rincones &aradis4acos de nuestra humanidad y
e)istencia. /.@ntuan
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"here is one &ur&ose to life and one only% to bear
witness to and understand as much as &ossible of the
com&le)ity of the world * its beauty, its mysteries, its
riddles. "he more you understand, the more you look, the
6reater is your enIoyment of life and your sense of &eace.
"hatCs all there is to it. 5f an activity is not 6rounded in
Cto loveC or Cto learn,C it does not have value.
Anne Rice
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$4anting to be someone else is a waste of the person you are.$
Purt *obain %irvanaEs lead singer
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Podemos mirar el estado &resente del universo como el efecto del &asado y la causa de su futuro.
+e &odr4a condensar un intelecto 1ue en cual1uier momento dado sabr4a todas las fuer(as 1ue
animan la naturale(a y las &osiciones de los seres 1ue la com&onen, si este intelecto fuera lo
suficientemente vasto &ara someter los datos al an0lisis, &odr4a condensar en una sim&le fQrmula
de movimiento de los 6randes cuer&os del universo y del 0tomo m0s li6eroJ &ara tal intelecto
nada &odr4a ser incierto y el futuro as4 como el &asado estar4an frente sus oIos.
:a&lace
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AWe ought not to be embarrassed of appreciating the truth and of obtaining
it wherever it comes from, even if it comes from races distant and nations
different from us. $othing should be dearer to the see#er of truth than the
truth itself, and there is no deterioration of the truth, nor belittling either of
one who spea#s it or conves it.A
A"2Gin&i (1NH;JHQ A" R NKH;N7I A3 ; father of .slamic >hilosophy. "e was also a
scientist of high caliber a gifted Mathematician# astronomer# physician and a
geographer as well as a talented musician.L
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The universe can spontaneously create itself out of nothing.
6ur only change of long term survival is not to remain inward
looking on planet earth, but to spread out into space. C8D if we
want to continue beyond the ne@t hundred years, our future is on
space.
P/o Bue he hecho es mostrar Bue es posible Bue la forma en Bue
comen=H el universo estJ determinada por las leyes de la ciencia.
9n ese caso, no serGa necesario apelar a 3ios para decidir cHmo
comen=H el universo. 9sto no prueba Bue no e@ista dios, sHlo Bue
3ios no es necesarioQ.
+tephen (. 0awking
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P8n mito es una religiHn en la Bue ya nadie creeQ.
Pa correct understanding that death is
nothing to us makes the mortality of life en-oyable,
not by adding to life a limitless time, but by taking
away the yearning after immortality.Q
P/a muerte no nos concierne, pues mientras e@istimos, la muerte no estN presente y
cuando llega la muerte nosotros ya no e@istimos.Q
aPor 1ub temer la muerteL, si mientras e)istimos, ella no e)iste y cuando e)iste la
muerte, entonces, no e)istimos nosotros
3eath, therefore,
the most awful of evils, is nothing to us, seeing that,
when we are, death is not come, and, when death is
come, we are not.
the wise seek to
en-oy the time which is most pleasant and not merely
that which is longest.
(e must remember that the future is neither wholly
ours nor wholly not ours, so that neither must we
count upon it as Buite certain to come nor despair of
it as Buite certain not to come.
(e must also re?ect that of desires some are
natural,
others are groundlessE and that of the natural some
are necessary as well as natural, and some natural
only. 1nd of the necessary desires some are
necessary if we are to be happy, some if the body is
to be rid of uneasiness, some if we are even to live.
0e who has a clear and certain understanding of these
things will direct every preference and aversion
toward securing health of body and tranBuillity of
mind, seeing that this is the sum and end of a happy
life.
5or the end of all our actions is to be free
from
pain and fear, and, when once we have attained all
this, the tempest of the soul is laidE
7ften we consider pains superior to pleasures when
submission to the pains for a long time brings us as a
conse(uence a greater pleasure)
(hile therefore all
pleasure because it is naturally akin to us is good, not
all pleasure is should be chosen, -ust as all pain is an
evil and yet not all pain is to be shunned.
It is, however, by measuring one against another, and by
looking at the conveniences and inconveniences, that
all these matters must be -udged. +ometimes we treat
the good as an evil, and the evil, on the contrary, as a
good.
we regard independence of outward things as
a great good, not so as in all cases to use little, but so
as to be contented with little if we have not much,
being honestly persuaded that they have the sweetest
en-oyment of lu@ury who stand least in need of it, and
that whatever is natural is easily procured and only
the vain and worthless hard to win.
bread and water confer the highest possible pleasure when they are
brought
to hungry lips)
By pleasure we mean the absence
of pain in the body and of trouble in the soul. It is
not
an unbroken succession of drinking#bouts and of
revelry, not se@ual lust, not the en-oyment of the 4sh
and other delicacies of a lu@urious table, which
produce a pleasant lifeE
6f all this the beginning and the greatest good is wisdom.
CItD teaches that we cannot live pleasantly without
living
wisely, honorably, and -ustlyE nor live wisely,
honorably, and -ustly without living pleasantly.
5or the virtues have grown into one with a pleasant life,
and a pleasant life is inseparable from them.
the misfortune of the wise
is better than the prosperity of the fool)
Epicuus U Epicuo #e Sa$os B ,un#a#o #el Epicueis$o Esus segui#oes%
epicVeosF. filosof4a 1ue &ro&u6na <defiende> la b2s1ueda de una vida buena y feli(
mediante la administraciQn inteli6ente de &laceres y dolores
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No pretendas que las cosas ocurran como tu quieres. esea, ms
bien, que se produ!can tal como se producen, y sers feli!."
!n otras &alabras8ace&ta y se a6radecido. /.@ntuan
!&icteto
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+#3#+ :# \U! H@C!3#+ $!P!"5?@3!"!.
/.@ntuan dice8y recordamos lo 1ue recordamos continuamente.
P*os volvemos -ustos reali=ando actos de -usticiaE templados,
reali=ando actos de templan=aE valientes, reali=ando actos de valentGaQ
9l ignorante a4rma, el sabio duda y re?e@iona.Q
P/a 4nalidad del arte es dar cuerpo a la esencia secreta de las cosas,
no el copiar su apariencia.Q
P*o hay Bue empe=ar siempre por la nociHn primera de las cosas Bue
se estudian, sino por aBuello Bue puede facilitar el aprendi=a-e. P
P*o hace falta un gobierno perfectoE se necesita uno Bue sea prNctico.Q
R9lige una mu-er de la cual puedas decir% :o hubiera podido buscarla
mNs bella pero no me-or.Q
PTodo hombre, por naturale=a, desea saber.Q
P9n realidad vivir como hombre signi4ca elegir un blanco #honor,
gloria, riBue=a, cultura# y apuntar hacia Jl con toda la conducta, pues
no ordenar la vida a un 4n es seIal de gran necedad.Q
O9os seres eternos no se componen de elementosP
"he 6reatest thin6 by far is to be a master of meta&hor. 5t is a si6n of 6enius, since a 6ood
meta&hor im&lies an intuitive &erce&tion of the similarity in dissimilars.A
Aristotle# ,oetics.
AistRteles
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STuiJn es, pues, el creador y padre de este 8niversoU 3ifGcil es
encontrarloE y cuando se ha encontrado, imposible hacer Bue la
multitud lo cono=ca.
P/a mOsica es para el alma lo Bue la gimnasia para el cuerpo.Q
P/o Bue no sJ, tampoco creo saberlo.Q
8lat9n
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P/a ignorancia a4rma o niega rotundamenteE la ciencia duda.Q
<An gan seceto #el goce #e la *i#a consiste en
a6an#ona el place. $antenien#o as> la posi6ili#a# #e
*ol*elo a go9a!<
<Ana ,alsa ciencia )ace ateos= una *e#a#ea
ciencia posta a los )o$6es ante la #i*ini#a#!< 8el
verdadero Kcora(QnE de Xoltaire se revela con estas &alabras.
AUna &alabra mal colocada estro&ea el m0s bello &ensamiento.A
AUna 2nica cosa le he &edido a ?ios, una nimiedad% A#h, +e`or ha( rid4culos a mis
enemi6os.A B ?ios me la concediQ.A
<Cual4uiea 4ue tenga el po#e #e )acete cee
i#ioteces. tiene el po#e #e )acete co$ete in7usticias<
A"odo 7tiende a89 les sale bien a las &ersonas de car0cter dulce y ale6re.A
<Suete es lo 4ue suce#e cuan#o la pepaaciRn (
la opotuni#a# se cu9an!<
A?ios es un comediante 1ue act2a &ara una audiencia demasiado asustada &ara re4r.A
<A9a es una pala6a *ac>a #e senti#o= na#a pue#e e;isti sin
causa!<
!l 1ue tiene b)tasis, visiones, el 1ue toma los sue`os &or realidades y sus ima6inaciones
&or &rofec4as es un fan0tico novicio de 6randes es&eran(asJ &odr0 &ronto lle6ar a matar
&or el amor de ?ios...A
A!l secreto de aburrir a la 6ente consiste en decirlo todo.A
<El ta6a7o ale7a #e nosotos tes gan#es $ales% el a6ui$iento. el *icio ( la
necesi#a#!< G!Antuan #ice% (a 4ue el a6ui$iento es una necesi#a# #e ca$6io. se
pue#e #eci 4ue el ta6a7o satis,ace la necesi#a# ( apaga el *icio. la pi$ea B la
necesi#a# : es una con#iciRn natual 4ue si*e paa i$pulsa la e*oluciRn ( la
segun#a B el *icio :. 4ue epesenta el lle*a a ca6o acciones inconsciente$ente. es el
peo $al 4ue su,e la )u$ani#a#!
A!n el des&recio de la ambiciQn se encuentra uno de los
&rinci&ios esenciales de la felicidad sobre la tierra.A
:e voy a &ermitir decir esto a Xoltaire% A-esucristo necesitQ ?oce a&Qstoles &ara &ro&a6ar
el cristianismoJ yo voy a demostrar 1ue basta sQlo uno &ara destruirloA8&ues me causa
risa su irres&etuoso atrevimiento y tan solo su acto de libre e)&resiQn revela 6ran verdad
y virtud &roducto de hombres de libertad, &ero, es&ero 1ue se haya referido al im&erio de
la 56lesia romana y e)cluyese en &articular las bienaventuran(as de -esucristo.
A!s una de las su&ersticiones de la mente humana ima6inarse 1ue la vir6inidad &ueda ser
una virtud.A
AHay al6uien tan inteli6ente 1ue a&rende de la e)&eriencia de los dem0s.A
AHay 1ue saber 1ue no e)iste &a4s sobre la tierra donde el amor no haya convertido a los
amantes en &oetas.A
<De #eci#i#o )ace lo 4ue $e gusta po4ue es 6ueno paa la salu#!<
A:a democracia sQlo &arece adecuada &ara un &a4s muy &e1ue`o.A /.@ntuan dice% 3e
ima6ino 1ue lo dice &or1ue un &a4s 6rande contiene demasiada variedad y 6ustos
diferentes, aun1ue &or otra &arte lo &uede decir &or1ue la i6norancia siem&re
&ro&orcional al tama`o del &a4s.
A:a duda no es una condiciQn &lacentera &ero la certe(a es absurda.A
A:a escritura es la &intura de la vo(.A
A:a su&ersticiQn es a la reli6iQn lo 1ue la astrolo64a es a la astronom4a, la hiIa loca de una
madre cuerdaA.
A:os celos cuando son furiosos, &roducen m0s cr4menes 1ue el interbs y la ambiciQn.A
Ao hay &roblema 1ue resista el eIercicio continuo del &ensamiento.A
<No 4uisiea se ,eli9 a con#iciRn #e se i$6'cil!<
Ao se &uede desear lo 1ue no se conoce.A
Ao siem&re &odemos a6radar, &ero siem&re &odemos tratar de ser a6radables.A
ANunca *einte *olV$enes en papel )aTn e*oluciRn!
Son los li6os potTtiles los 4ue #e6en te$ese! +i el
!van6elio hubiese costado mil doscientos sestercios, la reli6iQn cristiana nunca se
hubiese establecido.A
APensad &or cuenta &ro&ia y deIad 1ue los dem0s disfruten del derecho a hacer lo
mismo.A
AProclamo en vo( alta la libertad de &ensamiento y muera el 1ue no &iense como yo.A
IeIeIeIe
A+i ?ios no e)istiera, ser4a necesario inventarlo.A
A\uien cree 1ue el dinero lo hace todo, termina haciendo todo &or el dinero.A
Koltaie 3i KcomedianteE favorito de la anti6eedadJ con e)trema sabidur4a se burla de
la estu&ide( causando en mi risas y mas risas. 888.3uchas frases m0s, no a&ro&iadas
en este conte)to de sabidur4a, &ero de e)celente humor, se encuentran en
htt&%''es.wiki1uote.or6'wiki'Xoltaire
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8what a man earns he usually s&ends, and in s&endin6 he 6ives em&loyment8in this
sense8the real villain, from this &oint of view, is the man who saves.
+#B$! P$!+"@$:! @: /#B5!$#% 5n view of the fact that the bulk of the &ublic
e)&enditure of most civili(ed /overnments consists in &ayment for &ast wars or
&re&aration for future wars, the man who lends his money to a /overnment is in the same
&osition as the bad men in +hakes&eare who hire murderers.
3odern techni1ue has made it &ossible for leisure, within limits, to be not the
&rero6ative of small &rivile6ed classes, but a ri6ht evenly distributed throu6hout the
community. "he morality of work is the morality of slaves, and the modern world has no
need of slavery.
$ussel said% 5f He were omni&otent, He could decree the end without troublin6 about
means. 5 do not myself &erceive any consummation toward which the universe is tendin6.
7895 will not assert do6matically that there is no cosmic &ur&ose, but 5 will say that there
is no shred of evidence in favor of there bein6 one.
/.@ntuan re&lies% #D B!$"$@?, BU" ?#!+E" "H! 3!@$ P$!+!"
!f5+"!C! #; "H! C#+3#+ $!P$!+!" +#3! !X5?!C! #; +#3!
PU$P#+!L =ouldnEt sim&ly decreein6 the end seem like findin6 all the Ioy Iust on the
last &a6e of a wonderful novel sadly i6norin6 the bulk of its essence and so its full
meanin6L =ouldnEt it be Iust like feedin6 without actually tastin6L "he outcome does not
reveal the &ur&ose, but &resent &ains and 6lories, Iustified by all successful stru66les are
the thin6s that &rovide the true meanin6, an underlyin6 order and on6oin6 &ur&ose.
1etan# Russel
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O)ur scientific power has outrun our spiritual power. We have guided
missiles and misguided men.P
A5ndividuals may see the moral li6ht and voluntarily 6ive u& their unIust &ostureJ but, as
$einhold iebuhr has reminded us, 6rou&s tend to be more immoral than individuals.A
:etter from Birmin6ham -ail
5n a real sense all life is inter*related. @ll men are cau6ht in an inesca&able network of
mutuality, tied in a sin6le 6arment of destiny. =hatever affects one directly, affects
all indirectly. 5 can never be what 5 ou6ht to be until you are what you ou6ht to be,
and you can never be what you ou6ht to be until 5 am what 5 ou6ht to be...
"his is the inter*related structure of reality.
M'tin Luthe' Gin#( *'.
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If I became a philosopher, if I have so keenly sought
this fame for which Im still waiting, its all been to
seduce women basically.
That Aod does not e,ist# . cannot deny0 that my whole
being cries out for Aod . cannot forget.
\ue ?ios no e)iste, no lo &uedo ne6arJ 1ue todo mi ser clame &or ?ios, no &odrb
olvidar.
Dean8aul *artre
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o sensible decision can be made any lon6er without takin6 into account not only the
world as it is, but the world as it will be.
Solo hay una guerra 'ue pueda permitirse la especie
humanaB !a guerra contra su propia e,tinci9n.
,*IC/E, Isaac
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:.ntenta no volverte un hombre de 8,ito# sino volverte un
hombre de valor.
:unca consideres el estudio como un deber, sino
como una oportunidad para penetrar en el maravilloso
mundo del saber.
OThere are two was to live: ou can live as if nothing is a miracle, ou can live
as if everthing is a miracle.P
G.1ntuan note: Qand a third wa: ou can live as if some things are miracles
and some things are not. This follows the third model theorem: when there are
two wor#ing models, the right one is possibl a third model with properties of
both.
O'cience without religion is lame, religion without science is blind.P
5 believe in +&ino(aCs /od who reveals himself in the orderly harmony of what e)ists,
not in a /od who concerns himself with the fates and actions of human bein6s.
AThe most beautiful thing we can experience is the msterious. !t is the source of
all true art and s)ien)e.A
"+i ese ser es omnipotente, entonces cada ocurrencia, incluyendo
cada acciHn humana, cada pensamiento humano y cada
sentimiento y aspiraciHn humana tambiJn es +u obraE ScHmo es
posible pensar en hacer responsable al hombre por sus actos y
pensamientos ante tal +er todopoderosoU 1l dar castigo y
recompensas, hasta cierto punto estarGa -u=gNndose a +G mismo.
S&Hmo puede combinarse esto con la bondad y -usticia Bue se le
ad-udicanU
1lbert 9instein, 6ut of 7y /ater :ears (*ew :ork% .hilosophical
/ibrary, !L"), p. )$.
*o puedo concebir un 3ios Bue recompensa y castiga sus
criaturas, o Bue tenga una voluntad del tipo Bue e@perimentamos
en nosotros. Tampoco puedo ni Buiero concebir un individuo Bue
sobrevive a su muerte fGsicaE de-emos Bue los espGritus dJbiles,
por miedo o por egoGsmo absurdo, valoren tales ideas. :o estoy
satisfecho con el misterio de la eternidad de la vida y con la
consciencia y el atisbo de la maravillosa estructura del mundo
e@istente, -unto con la lucha dedicada a comprender una porciHn,
asG sea minOscula, de la ,a=Hn Bue se mani4esta a sG misma en la
naturale=a."
1lbert 9instein, The (orld as I +ee It.
t!s not that !m so smart, it!s just that
stay with problems longer."
1unBue se ha dicho Bue la fe mueve montaIas, la e@periencia ha
demostrado Bue la dinamita lo hace mucho me-or.
789our conce&ts and laws of s&ace and time can only claim validity insofar as they
stand in a clear relation to our e)&eriences 789
$The intuitive mind is a sacred gift and the rational mind is a
faithful servant. We have created a society that honors the
servant and has forgotten the gift.$
FThe harmony of natural law GHI reveals an intelligence of
such superiority that, compared with it, all the systematic
thinking and acting of human beings is an utterly
insignificant reflection.J
-I:*"-I:, ,lbert
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:!os fil9sofos se han limitado a interpretar el mundo de distintos
modos0 de lo 'ue se trata es de transformarlo. :
:a reli6iQn es el o&io del &ueblo.
:+l poder pol6tico es simplemente el poder organi1ado de una clase
para oprimir a otra. :
"oda la historia de la sociedad humana, hasta la actualidad, es una historia de lucha de
clases.
?al Ma;
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Bien, la evoluciHn es una teorGa. TambiJn es un hecho. : los
hechos y las teorGas son cosas distintas, no escalones en una
-erarBuGa de certe=a creciente. /os hechos son los datos acerca
del mundo. /as teorGas son estructuras de ideas Bue e@plican e
interpretan los hechos. /os hechos no desaparecen cuando los
cientG4cos debaten teorGas rivales para interpretarlos. /a teorGa de
la gravitaciHn de 9instein reempla=H la de *ewton en este siglo,
pero las man=anas no se Buedaron suspendidas en el aire
esperando el resultado. : los humanos evolucionaron de
ancestros simiescos ya sea por medio del mecanismo propuesto
por 3arwin o por otro Bue falte por descubrirse.
+tephen Aay 2ould, "9volution as 5act and Theory" +cience and
&reationism, (*ew :ork% 6@ford 8niversity .ress, !KV), p. K.
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!l arte es la mentira 1ue nos &ermite com&render la verdad.
"odo lo 1ue &uede ser ima6inado es real.
Bo ha6o lo im&osible, &or1ue lo &osible lo hace cual1uiera.
:!os ordenadores son in5tiles. S9lo pueden darte respuestas.D
;;;A.Antuan diceB Muy cierto# pues contrariamente# mira a un niSoT
U 'ue genialidad =
Pa6lo Picasso
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:@o soy una parte de todo a'uello 'ue he encontrado en mi
camino.D
Al,e# Tenn(son# poeta ingl8s (1NK9;1N9JL
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P*o hemos perdido la fe pero la hemos transferido de 3ios a la
profesiHn mJdicaQ.
P9l hecho Bue un creyente pueda ser mNs feli= Bue un escJptico
es tan cierto como decir Bue el borracho es mNs feli= Bue el
hombre sobrioQ.
2eorge Bernard +haw
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P9stoy harto de todas las religiones. /a religiHn ha dividido a la
gente. *o creo Bue haya diferencia entre el .apa usando su
sombrero grande, paseando entre feligreses con una cartera
humeante y un africano pintNndose la cara blanca y re=Nndole a
una piedraQ.
0oward +tern
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H5o"9e& em%'en&e' 9einte 9e)es 9uest' ob'(
%u"i&" sin )es' y 9o"9e&" %u"i'.I
Ni)o"0s +oi"eu, poeta francKs /CL4L*CDCC0
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P*o puedes convencer a un creyente de nada porBue sus
creencias no estNn basadas en evidencia, estNn basadas en una
enrai=ada necesidad de creerQ.
#ur &assion for learnin6 is the tool for our survival
OWhat an astonishing thing a boo# is. [...] )ne glance at it and ouRre
inside the mind of another person, mabe somebod dead for
thousands of ears, across the millennia, an author is spea#ing
clearl and silentl inside ou head, directl to ou. Writing is
perhaps the greatest of human inventions, binding together
people who never new each other, citi%ens of distant epochs.
"oo#s brea# the shac#les of time. 1 boo# is proof that humans are
capable of wor#ing magic. This room [a librar] is filled with magic.
[Q] "oo#s permit us to voage through time, to tap the wisdom of
our ancestors. 1 librar connects us with the insights and
#nowledge of greatest minds and the best teachers drawn from
the whole planet and from all our histor, to instruct us without
tiring and to inspire us to ma#e our own contributions to the
collective #nowledge of the human species. [Q] "oo#s are li#e
seeds, the can lie dormant for centuries, but the ma also
produce flowers in the most unpromising soil.O C'" S#n S
=osmos /The (ersistence of -emor * part CC0
:)))species)))
They+re pac&ed with information)
;ach one has
a rich behavioral repertoire)))
)))to ensure its own survival)< "arl 6agan = The persistence of .emory =
"osmos 8art >>
OThese people were read to experiment. )nce ou are open to
@uestioning rituals S time honored practices S ou find that one
@uestion leads to anotherP =arl 'agan S The bac#bone of $ight S
=osmos (art D
OWhen these practical men turned their attention to the natural world,
the began to uncover hidden wonder and breathta#ing
possibilitiesP =arl 'agan S The bac#bone of $ight S =osmos (art
D
O!n our personal lives also we 7ourne from ignorance to #nowledge.
)ur individual growth reflects the advancement of the species.
The exploration of the cosmos is a voage of self*discover.P=arl
'agan S The bac#bone of $ight S =osmos (art D
C'" S#n
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O&n optimista ve una oportunidad en toda calamidad, un pesimista ve una
calamidad en toda oportunidad.P
HLs )its( )un&o 6ue&n es)u"%i&s en nuest' memo'i( nos
su#ie'en %ensmientos o'i#in"es; &em0s( &es%ie'tn en
nosot'os e" &eseo &e "ee' "os uto'es &e "os )u"es hn si&o
tom&s.I
Ainston Chu')hi"", pol:tico inglKs /CGDT*CELF0
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TranslationV1B :The ultimate reason of things must lie in a necessary substance# in
which the differentiation of the changes only e,ists eminently as in their source0 and
this is what we call Aod.D
"raslationgF% 5t is thus that the ultimate reason for thin6s must be a necessary substance,
in which the detail of the chan6es shall be &resent merely &otentially, as in the
fountainhead, and this substance we call /od. !)cer&t from :eibni(Es 3onadolo6y
)eibni* on the +ualities of ,od: :4e may hold that the supreme substance# which
is uni'ue# universal and necessary with nothing independent outside of it# which is
further a pure se'uence of possible being# must be incapable of limitation and must
contain as much reality as possible. 4hence it follows that Aod is absolutely perfect#
perfection being understood as the magnitude of positive reality in the strict sense#
when the limitations or the bounds of those things which have them are removed.
"here where there are no limits, that is to say, in ;od, perfection is
absolutely infinite. FGH .t is true# furthermore# that in Aod is found not only the
source of e,istences# but also that of essences# in so far as they are real. .n other
words# he is the source of whatever there is real in the possible. This is because the
Enderstanding of Aod is in the region of eternal truths or of the ideas upon which
they depend# and because without him there would be nothing real in the
possibilities of things# and not only would nothing be e,istent# nothing would be even
possible.I
Then )eibni*, like -escartes, claimed he proved by reason alone, the
existence of ,od: JTherefore Aod alone (or the %ecessary 2eingL has this
prerogative that if he be possible he must necessarily e,ist# and# as nothing is able
to prevent the possibility of that which involves no bounds# no negation and
conse'uently# no contradiction# this alone is sufficient to establish a priori his
e,istence. 4e have# therefore# proved his e,istence through the reality of eternal
truths. 2ut a little while ago we also proved it a posteriori# because contingent beings
e,ist which can have their ultimate and sufficient reason only in the necessary being
which# in turn# has the reason for e,istence in itself.D
:%ow as there are an infinity of possible universes in the ideas of Aod# but only one
of them can e,ist# there must be a sufficient reason& for the choice of Aod which
determines him to select one rather than another. And this reason is to be found only
in the fitness or in the degree of perfection which these worlds possess# each
possible thing having the right to claim e,istence in proportion to the perfection
which it involves.D
)eibni* explains existence, as the universal greatest degree of perfection
achieved through ,od.s selection of infinite possibilities or dimensions: :And
as the same city regarded from different sides appears entirely different# and is# as it
were multiplied respectively# so# because of the infinite number of simple substances#
there are a similar infinite number of universes which are# nevertheless# only the
aspects of a single one as seen from the special point of view of each monad.
Through this means has been obtained the greatest possible variety# together with
the greatest order that may be0 that is to say# through this means has been obtained
the greatest possible perfection. F+very substance e,presses e,actly all others
through the relation which it has with themGD A.Antuan saysB Wuite right !eibni1#
there isnCt anything that e,cludes the rest# that is# every single thing is or happens
according to everything else or according to its relation with everything else.
Infinity e#ist within every finite manifestation. 2ut# !eibni1 does not entirely
approve this point of view# when he saysB :and since the monad is by its very nature
representative# nothing can limit it to represent merely a part of things. .t is
nevertheless true that this representation is# as regards the details of the whole
universe# only a confused representation# and is distinct only as regards a small part
of them# that is to say# as regards those things which are nearest or greatest in
relation to each monad. .f the representation were distinct as to the details of the
entire Eniverse# each monad would be a 3eity. .t is not in the ob/ect represented
that the monads are limited# but in the modifications of their knowledge of the
ob/ect. .n a confused way they reach out to infinity or to the whole# but are limited
and differentiated in the degree of their distinct perceptions.D . understand its his
attempt to /ustify imperfections# but imperfections would be what he calls contingent
truthCs or truthCs of fact# so he has no need to define monad imperfection. 2ut#
maybe . misunderstood his previous thought because he then saysB :*onse'uently
every body responds to all that happens in the universe, so that he who saw
all could read in each one what is happening everywhere, and even what
has happened and what will happen. "e can discover in the present what is
distant both as regards space and as regards time0 Xall things conspireC as
"ippocrates said. A soul can# however# read in itself only what is there represented
distinctly. .t cannot all at once open up all its folds# because they e,tend to infinity.
Thus although each created monad represents the whole universe# it represents
more distinctly the body which specially pertains to it and of which it constitutes the
entelechy. And as this body e#presses all the universe
through the interconnection of all matter in the
plenum# the soul also represents the whole universe in representing this body#
which belongs to it in a particular way. FTthe universe is represented in the soulG
Therefore every organic body of a living being is a kind of divine machine or
natural automaton# infinitely surpassing all artificial automatons. 2ecause a machine
constructed by man&s skill is not a machine in each of its parts0 for instance# the
teeth of a brass wheel have parts or bits which to us are not artificial products and
contain nothing in themselves to show the use to which the wheel was destined in
the machine. The machines of nature# however# that is to say# living bodies, are
still machines in their smallest parts ad infinitum. Such is the difference
between nature and art# that is to say# between divine art and ours. "he author of
nature has been able to employ this divine and infinitely marvellous artifice,
because each portion of matter is not only, as the ancients recognised,
infinitely divisible, but also because it is really divided without end, every
part into other parts, each one of which has its own proper motion.
/therwise it would be impossible for each portion of matter to e#press all
the universe. !hence we see that there is a world of created things, of
living beings, of animals, of entelechies, of souls, in the minutest particle of
matter. -very portion of matter may be conceived as like a garden full of
plants and like a pond full of fish. .ut every branch of a plant, every
member of an animal, and every drop of the fluids within it, is also such a
garden or such a pond. ,nd although the ground and air which lies between
the plants of the garden, and the water which is between the fish in the
pond, are not themselves plants or fish, yet they nevertheless contain these,
usually so small however as to be imperceptible to us. "here is, therefore,
nothing uncultivated, or sterile or dead in the universe, no chaos, no
confusion, save in appearance? somewhat as a pond would appear at a
distance when we could see in it a confused movement, and so to speak, a
swarming of the fish, without however discerning the fish themselves. It is
evident, then, that every living body has a dominating entelechy, which in
animals is the soul. "he parts, however, of this living body are full of other
living beings, plants and animals, which in turn have each one its entelechy
or dominating soul.D Ycomment from A.AntuanB These words blossom from
the deepest feelings of meaning and beauty a human could ever derive.
:There is fre'uently a morphosis (changeRtransformationL in animals# but never
metempsychosis or a transmigration of souls. %either are there souls wholly separate
from bodies# nor bodiless spirits. Aod alone is without body.D
:>hilosophers have been much perple,ed in accounting for the origin of forms#
entelechies# or souls. Today# however# when it has been learned through careful
investigations made in plant# insect and animal life# that the organic bodies of nature
are never the product of chaos or putrefaction# but always come from seeds in which
there was without doubt some preformation# it has been decided that not only is the
organic body already present before conception# but also a soul in this body# in a
word# the animal itselfD
$eibni(Ks appreciation for )escartes (e,pressed by !eibni1 himselfLB :3escartes
saw that souls cannot at all impart force to bodies# because there is always the same
'uantity of force in matter. @et he thought that the soul could change the direction of
bodies. This was# however# because at that time the law of nature which affirms also
that conservation of the same total direction in the motion of matter was not known.
.f he had known that law# he would have fallen upon my system of preestablished
harmony.D
:F...animals and souls begin from the very commencement of the world and that
they no more come to an end than does the world.GD
:FTwhile souls in general are living mirrors or images of the universe of created
things# spirits are also images of the 3eity himself or of the author of nature. They
are capable of knowing the system of the universe# and of imitating some features of
it by means of artificial models# each spirit being like a small divinity in its own
sphere. Therefore# spirits are able to enter into a sort of social relationship with Aod#
and with respect to them he is not only what an inventor is to his machine (as in his
relation to the other created thingsL# but he is also what a prince is to his sub/ects#
and even what a -ather is to his children. 4hence it is easy to conclude that the
totality of all spirits must compose the city of Aod# that is to say# the most perfect
state that is possible under the most perfect monarch.GD
:F... there is no entire destruction or absolute death.G F...G Therefore we may say
that not only the soul (the mirror of the indestructible universeL is indestructible# but
also the animal itself is# although its mechanism is fre'uently destroyed in parts and
although it puts off and takes on organic coatings. These principles have furnished
me the means of e,plaining on natural grounds the union# or rather the conformity
between the soul and the organic body. "he soul follows its own laws, and the
body likewise follows its own laws. "hey are fitted to each other in virtue of
the preestablished harmony between all substances since they are all
representations of one and the same universe.D
:2esides# in what has /ust been said can be seen the a priori reasons why things
cannot be otherwise than they are. .t is because Aod# in ordering the whole# has had
regard to every partFTGD
:Music is the pleasure the human mind e,periences from counting without being
aware that it is counting.
:4hence it follows that Aod is absolutely perfect# since perfection is nothing but
magnitude of positive reality# in the strict sense# setting aside the limits or bounds in
things which are limited.D
"he memory furnishes a sort of consecutiveness which imitates reason but is to be
distin6uished from it. =e see that animals when they have the &erce&tion of somethin6
which they notice and. of which they have had a similar &revious &erce&tion, are led by
the re&resentation of their memory to e)&ect that which was associated in the &recedin6
&erce&tion, and they come to have feelin6s like those which they had before. ;or
instance, if a stick be shown to a do6, he remembers the &ain which it has caused him and
he whines or runs away.
#ur reasonin6 is based u&on two 6reat &rinci&les% first, that of contradiction, by means
of which we decide that to be false which involves contradiction and that to be true which
contradicts or is o&&osed to the false. @nd second, the &rinci&le of sufficient reason, in
virtue of which we believe that no fact can be real or e)istin6 and no statement true
unless it has a sufficient reason why it should be thus and not otherwise. 3ost fre1uently,
however, these reasons cannot be known by us.
"here are also two kinds of truths% those of reasonin6 and those of fact. "he truths of
reasonin6 are necessary, and their o&&osite is im&ossible. "hose of fact, however, are
contin6ent <not necessarily true always>, and their o&&osite is &ossible. =hen a truth is
necessary, the reason can be found by analysis in resolvin6 it into sim&ler ideas and into
sim&ler truths until we reach those which are &rimary.
789,the analysis into more &articular reasons can be continued into 6reater detail
without limit because of the immense variety of the thin6s in nature and because of the
infinite division of bodies. "here is an infinity of fi6ures and of movements, &resent and
&ast, which enter into the efficient cause of my &resent writin6, and in its final cause there
are an infinity of sli6ht tendencies and dis&ositions of my soul, &resent and &ast.
:eibni(Es 3onadolo6y conclusion%
;inally, under this &erfect 6overnment, there will be no 6ood action unrewarded and no
evil action un&unishedJ everythin6 must turn out for the well*bein6 of the 6oodJ that is to
say, of those who are not disaffected in this 6reat state, who, after havin6 done their duty,
trust in Providence and who love and imitate, as is meet, the @uthor of all /ood,
deli6htin6 in the contem&lation of his &erfections accordin6 to the nature of that 6enuine,
&ure love which finds &leasure in the ha&&iness of those who are loved. 5t is for this
reason that wise and virtuous &ersons work in behalf of everythin6 which seems
conformable to &resum&tive or antecedent will of /od, and are, nevertheless, content
with what /od actually brin6s to &ass throu6h his secret, conse1uent and determinin6
will, reco6nisin6 that if we were able to understand sufficiently well the order of the
universe, we should find that it sur&asses all the desires of the wisest of us, and that it is
im&ossible to render it better than it is, not only for all in 6eneral, but also for each one of
us in &articular, &rovided that we have the &ro&er attachment for the author of all, not
only as the @rchitect and the efficient cause of our bein6, but also as our :ord and the
;inal Cause, who ou6ht to be the whole 6oal of our will, and who alone can make us
ha&&y.
Gott,ie# Lei6ni9
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O9a m;s estricta 7usticia no creo @ue sea siempre la me7or pol:tica.P
1braham 9incoln, estadista estadounidense /CG3E*CGLF0
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$ational discussion is useful only when there is a si6nificant base of shared assum&tions.
@ll over the &lace, from the &o&ular culture to the &ro&a6anda system, there is constant
&ressure to make &eo&le feel that they are hel&less, that the only role they can have is to
ratify decisions and to consume.
5f youCre teachin6 today what you were teachin6 five years a6o, either the field is dead or
you are.
789 so shockin6 that the only emotionally valid reaction is ra6e and a call for e)treme
actions. But that does not hel& the victims. @nd, in fact, itCs likely to harm them.
5f you are 6ivin6 a 6raduate course you donCt try to im&ress the students with oratory,
you try to challen6e them, 6et them to 1uestion you.
5f you want to achieve somethin6, you build the basis for it.
5f youCre in favour of any &olicy * reform, revolution, stability, re6ression, whatever * if
youCre at least minimally moral, itCs because you think itCs somehow 6ood for &eo&le. @nd
6ood for &eo&le means conformin6 to their fundamental nature.
5f youCre workin6 T, hours a week to try to maintain family income, and your children
have the kinds of as&irations that come from bein6 flooded with television from a6e one,
and associations have declined, &eo&le end u& ho&eless, even thou6h they have every
o&tion.
Humans have certain &ro&erties and characteristics which are intrinsic to them, Iust as
every other or6anism does. "hatCs human nature.
/.@ntuan% 5Ed add to this the followin6 thou6ht% Part of human nature is havin6 unnatural
behaviorsJ humans are the &roduct of nature with the ca&ability to stand beyond nature,
that is, itEs within our nature the ca&ability to transcend nature and to command it to our
will.
$emember, wea&ons of mass destruction donCt mean missiles.
#ne of the &roblems of or6ani(in6 in the orth, in the rich countries, is that &eo&le tend
to think * even the activists * that instant 6ratification is re1uired. Bou constantly hear%
C:ook 5 went to a demonstration, and we didnCt sto& the war so whatCs the use of doin6 it
a6ainL
5f a child from an @ma(onian hunter*6atherer tribe comes to Boston, is raised in Boston,
that child will be indistin6uishable in lan6ua6e ca&acities from my children 6rowin6 u&
here, and vice versa.
oam Chomsky +ocial, &hiloso&hical and &olitical educator. Chomsky is keenly
insi6htful in historical issues and the underlyin6 hidden forces sha&in6 these. hHis
readin6s were em&hatically recommended by 6enius comedian Bill Hicks as a way to
clear your view of illusion and o&enin6 your eyes to reality.
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O$ingJn descubrimiento se har:a a si nos content;semos
con lo @ue sabemos.P
'Kneca, filIsofo romano
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:En error no se convierte en verdad por el hecho de
'ue todo el mundo crea en 8l.D
"Live as if you are to die tomorrow. Learn as if you were to live
forever.
:Ay5dame a decir la verdad frente a los fuertes y a
no decir mentiras para ganarme el aplauso de los
d8biles.D
3ahatma /andhi# abogado# pol6tico indio (1NQ9;19ONL
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=hat sort of &hiloso&hy one chooses de&ends therefore on what sort of man one is, for a
&hiloso&hical system is not a dead &iece of furniture that we can reIect or acce&t as we
wish, it is rather a thin6 animated by the soul of the &erson who holds it
Kicto Dugo
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Lo 5ue no te mata, te hace m9s fuerte6)
:Sin m5sica la vida ser6a un error. :
i\ue &oco se re1uiere &ara ser feli(N... !l sonido de una 6aita.
:a verdad es 1ue amamos la vida, no &or1ue estemos acostumbrados a ella, sino &or1ue
estamos acostumbrados al amor.
"odo idealismo frente a la necesidad es un en6a`o.
Una alian(a es mas sQlida si los aliados, mas bien 1ue conocerse mutuamente, creen los
unos en los otros% &or ello, entre enamorados, la alian(a es mas sQlida antes 1ue des&ubs
de la uniQn matrimonial.
:Toda convicci9n es una c7rcel. :
:+s preciso aprender a amar y a ser bondadosos# y eso# desde la
/uventud0 si ni la educaciQn ni el a1ar nos proporcionan ocasi9n de
e/ercitar tales sentimientos# nuestra alma se volver7 seca e incluso
inepta para comprender las delicadas invenciones de las personas
amables. Tambi8n es preciso 'ue el odio sea aprendido y alimentado#
si 'ueremos llegar a ser buenos odiadotes. 3e lo contrario tambi8n su
germen ira muriendo poco a poco. :
\ue es el amor sino com&render y ale6rarse de 1ue otro viva, actub de y sienta de
manera diferente y o&uesta a la nuestraL Para 1ue el amor su&ere con la ale6r4a los
anta6onismos no deber4a su&rimirlos, ne6arlos. 5ncluso el amor a si mismo contiene
como &resu&uesto suyo la dualidad <o la &luralidad> indisoluble, en una sola &ersona.
:o 1ue se hace &or amor acontece siem&re mas all0 del bien y del mal.
:os 6randes intelectos son escb&ticos.
;e% no 1uerer saber la verdad.
o &uedo creer en un dios 1ue 1uiera ser alabado todo el tiem&o.
J<uanto mLs se eleva un hombre, mLs pe%ueMo les
parece a los %ue no saben volar. J
B el hombre, en su or6ullo, creQ a dios a su ima6en y semeIan(a.
:+l mundo real es mucho m7s pe'ueSo 'ue el mundo de la
imaginaci9n. :
:"ay siempre un poco de locura en el amor. M7s tambi8n hay siempre
un poco de ra19n en la locura. :
Un ami6o debe ser maestro en el arte de adivinar y de callar.
?os cosas 1uiere el hombre de verdad% el &eli6ro y el Iue6o. Por eso 1uiere la muIer, 1ue
es el Iu6uete m0s &eli6roso.
:@ el 'ue apete1ca la gloria debe despedirse a tiempo del honor y
dominar el arte dif6cil de irse en el momento oportuno. :
Hay 1ue deIar de ser bocado en el momento en 1ue se alcan(a el &leno saborJ esto lo
saben todos los 1ue desean ser amados durante lar6o tiem&o.
!l hombre del conocimiento debe no solamente saber amar a sus enemi6os, sino
tambibn saber odiar a sus ami6os.
!stoy herido de mi felicidadJ han de curarme todos los 1ue
sufren.
B muchas veces vac4as la co&a en tu af0n de llenarla.
Pues mi nociQn de la Iusticia es bsta% los hombres no son i6uales.
B 1uien ansia su&erarse creando &osee la voluntad m0s &ura.
a?onde est0 la belle(aL @ll4 donde uno tiene 1ue 1uerer con toda la fuer(a de voluntadJ
all4 donde uno 1uiere amar y &erecer, &ara 1ue tal ima6en deIe de ser nada m0s 1ue
ima6en. @mar y &erecerJ desde todas las eternidades lo uno est0 li6ado a lo otro.
:+l 'ue no cree en si mismo miente siempre. :
B mi nociQn del conocimiento es% elevar toda &rofundidad hacia mi altura.
!stoy demasiado enardecido y abrasado &or &ensamientos &ro&ios, a tal &unto 1ue
muchas veces me siento sofocado.
+on inocentes, aun en su malicia.
+oy de hoy y de siem&re...Pero hay en mi al6o 1ue es de ma`ana.
:a ciencia moderna tiene como meta% el menor dolor &osible, la vida m0s lar6a &osible,
es decir, una es&ecie de eterna bienaventuran(a, ciertamente muy modesta en
com&araciQn con la &rometida &or las reli6iones.
-El #ia6lo $ia con en*i#ia a 4uien su,e $uc)o ( lo e;pulsa al cielo!3
"odo &ensador &rofundo tiene m0s miedo a ser entendido 1ue a ser malentendido.
Para vivir sQlo es &reciso ser un animal o un dios *dice @ristQteles. ;alta el tercer caso%
hay 1ue ser ambas cosas% un filQsofo.
!n la realidad no ocurre nada 1ue corres&onda ri6urosamente a la lQ6ica.
A+b al menos mi enemi6oA... @s4 habla el verdadero res&eto 1ue no se atreve a im&lorar
amistad.
:a &ersona 1ue tiene mucha ale6r4a es necesariamente buena% &ero tal ve( no sea la m0s
lista, aun1ue consi6ue &recisamente a1uello 1ue la m0s lista trata de conse6uir con toda
su liste(a.
:U!a doctrina de la igualdad=... >ero si no e,iste veneno m7s venenoso
'ue 8seB pues esa doctrina parece ser predicada por la /usticia misma#
mientras 'ue es el final de la /usticia...$.gualdad para los iguales#
desigualdad para los desiguales$ ; 8se seria el verdadero discurso de la
/usticiaB y, lo %ue de ahN se sigue, =no igualar jamLs a los
desiguales=. :
:a i6ualdad hace disminuir la felicidad del individuo, &ero abre la v4a &ara la ausencia
de dolor de todos. @l final de la meta estar4a ciertamente la ausencia de dolor, &ero
tambibn la ausencia de felicidad.
!s bien sabido 1ue la ciencia y el nacionalismo son cosas 1ue se contradicen, aun1ue los
monederos falsos de la &ol4tica nie6uen ocasionalmente ese saber% &ero tambibn lle6ar0 *
i&or finN * el d4a en 1ue se com&render0 1ue sQlo &ara su da`o &uede ahora toda cultura
su&erior se6uir cercada &or vallas nacionales.
:a cultura y el !stado *no nos en6a`emos sobre esto* son rivales% el A!stado de culturaA
no &asa de ser una idea moderna. :o uno vive de lo otro, lo uno &ros&era a costa de lo
otro. "odas las b&ocas 6randes de la cultura son b&ocas de decadencia &ol4tica% lo 1ue es
6rande en el sentido de la cultura ha sido a&ol4tico, incluso anti&ol4tico.
:as mentes m0s &rofundas de todos los tiem&os han sentido com&asiQn &or los
animales.
Ecepts from *e"ond Good And E%ilG
H9in# .e%t sh'% eye on %hi"oso%he's( n& h9in# 'e& between thei'
"ines "on# enou#h( I now sy to myse"- tht the #'ete' %'t o- )ons)ious
thin.in# must be )ounte& mon#st the instin)ti9e -un)tions( n& it is so
e9en in the )se o- %hi"oso%hi)" thin.in#; one hs he'e to "e'n new( s
one "e'ne& new bout he'e&ity n& :innteness.: As "itt"e s the )t o-
bi'th )omes into )onsi&e'tion in the who"e %'o)ess n& %'o)e&u'e o-
he'e&ity( Cust s "itt"e is :bein#2)ons)ious: opposed to the instin)ti9e in ny
&e)isi9e sense; the #'ete' %'t o- the )ons)ious thin.in# o- %hi"oso%he'
is se)'et"y in-"uen)e& by his instin)ts( n& -o')e& into &e-inite )hnne"s.
An& behin& "" "o#i) n& its seemin# so9e'ei#nty o- mo9ement( the'e 'e
9"utions( o' to s%e. mo'e %"in"y( %hysio"o#i)" &emn&s( -o' the
mintenn)e o- &e-inite mo&e o- "i-e. Fo' e,m%"e( tht the )e'tin is
wo'th mo'e thn the un)e'tin( tht i""usion is "ess 9"ub"e thn :t'uth:$
su)h 9"utions( in s%ite o- thei' 'e#u"ti9e im%o'tn)e -o' us( mi#ht
notwithstn&in# be on"y su%e'-i)i" 9"utions( s%e)i" .in&s o- niaiserie(
su)h s my be ne)ess'y -o' the mintenn)e o- bein#s su)h s
ou'se"9es. Su%%osin#( in e--e)t( tht mn is not Cust the :mesu'e o-
thin#s.:.
The 6uestion is( how -' n o%inion is "i-e2-u'the'in#( "i-e2%'ese'9in#(
s%e)ies2%'ese'9in#( %e'h%s s%e)ies2'e'in#; n& we 'e -un&ment""y
in)"ine& to mintin tht the -"sest o%inions <to whi)h the syntheti)
Cu&#ments a priori be"on#=( 'e the most in&is%ensb"e to us; tht without
'e)o#nition o- "o#i)" -i)tions( without )om%'ison o- 'e"ity with the
%u'e"y imagined wo'"& o- the bso"ute n& immutb"e( without )onstnt
)ounte'-eitin# o- the wo'"& by mens o- numbe's( mn )ou"& not "i9e 2 tht
the 'enun)ition o- -"se o%inions wou"& be 'enun)ition o- "i-e(
ne#tion o- "i-e. !o recognise untruth as a condition of life$ tht is )e'tin"y
to im%u#n the t'&ition" i&es o- 9"ue in &n#e'ous mnne'( n&
%hi"oso%hy whi)h 9entu'es to &o so( hs the'eby "one %")e& itse"-
beyon& #oo& n& e9i".
It hs #'&u""y be)ome )"e' to me wht e9e'y #'et %hi"oso%hy u% ti"" now
hs )onsiste& o- 2 nme"y( the )on-ession o- its o'i#into'( n& s%e)ies o-
in9o"unt'y n& un)ons)ious utobio#'%hy; n& mo'eo9e' tht the mo'"
<o' immo'"= %u'%ose in e9e'y %hi"oso%hy hs )onstitute& the t'ue 9it"
#e'm out o- whi)h the enti'e %"nt hs "wys #'own.
JKLthey h9e "" %')ti)e& %hi"oso%hy t one time o' nothe'( n& tht e)h
one o- them wou"& h9e been on"y too #"& to "oo. u%on itse"- s the
u"timte en& o- e,isten)e n& the "e#itimte lord o9e' "" the othe'
im%u"ses.JKL The )tu" :inte'ests: o- the s)ho"'( the'e-o'e( 'e #ene'""y
in 6uite nothe' &i'e)tion 2 in the -mi"y( %e'h%s( o' in money2m.in#( o' in
%o"iti)s; it is( in -)t( "most in&i--e'ent t wht %oint o- 'ese')h his "itt"e
m)hine is %")e&( n& whethe' the ho%e-u" youn# wo'.e' be)omes #oo&
%hi"o"o#ist( mush'oom s%e)i"ist( o' )hemist; he is not characterised by
be)omin# this o' tht. In the %hi"oso%he'( on the )ont''y( the'e is
bso"ute"y nothin# im%e'son"( n& bo9e ""( his mo'"ity -u'nishes
&e)i&e& n& &e)isi9e testimony s to who he is( 2 tht is to sy( in wht
o'&e' the &ee%est im%u"ses o- his ntu'e stn& to e)h othe'.
G'ee)e too. hun&'e& ye's to -in& out who the #'&en2
#o& E%i)u'us 'e""y ws. Di& she e9e' -in& out?
HYou &esi'e to live :))o'&in# to Ntu'e :? Oh( you nob"e Stoi)s( wht
-'u& o- wo'&sM Im#ine to you'se"9es bein# "i.e Ntu'e( boun&"ess"y
e,t'9#nt( boun&"ess"y in&i--e'ent( without %u'%ose o' )onsi&e'tion(
without %ity o' Custi)e( t on)e -'uit-u" n& b''en n& un)e'tin$ im#ine to
you'se"9es indifference s %owe' 2 how could you "i9e in ))o'&n)e with
su)h in&i--e'en)e? To "i9e 2 is not tht Cust en&e9ou'in# to be othe'wise
thn this Ntu'e? Is not "i9in# 9"uin#( %'e-e''in#( bein#
unCust( bein# "imite&( en&e9o'in# to be &i--e'ent? An&
#'nte& tht you' im%e'ti9e( :"i9in# ))o'&in# to Ntu'e(: mens )tu""y
the sme s :"i9in# ))o'&in# to "i-e 2 how )ou"& you &o differently? Ahy
shou"& you m.e %'in)i%"e out o- wht you you'se"9es 'e( n& must be?
In 'e"ity( howe9e'( it is 6uite othe'wise with you$ whi"e you %'eten& to 'e&
with '%tu'e the )non o- you' "w in Ntu'e( you wnt somethin# 6uite the
)ont''y( you e,t'o'&in'y st#e2%"ye's n& se"-2&e"u&e'sM In you' %'i&e
you wish to &i)tte you' mo'"s n& i&e"s to Ntu'e( to Ntu'e he'se"-( n&
to in)o'%o'te them the'ein; you insist tht it sh"" be Ntu'e :/))o'&in# to
the Sto(: n& wou"& "i.e e9e'ythin# to be m&e -te' you' own im#e( s
9st( ete'n" #"o'i-i)tion n& #ene'"i7tion o- Stoi)ismM Aith "" you' "o9e
-o' t'uth( you h9e -o')e& you'se"9es so "on#( so %e'sistent"y( n& with
su)h hy%noti) 'i#i&ity to see Ntu'e falsely( tht is to sy( Stoi)""y( tht
you 'e no "on#e' b"e to see it othe'wise JKL s soon s e9e' %hi"oso%hy
be#ins to be"ie9e in itse"-. It "wys )'etes the wo'"& in its own im#e; it
)nnot &o othe'wise; %hi"oso%hy is this ty'nni)" im%u"se itse"-( the most
s%i'itu" Ai"" to 1owe'( the wi"" to :)'etion o- the wo'"&(: the wi"" to the
causa prima.I
HAn& othe's sy e9en tht the e,te'n" wo'"& is the wo'. o- ou' o'#ns?
+ut then ou' bo&y( s %'t o- this e,te'n" wo'"&( wou"& be the wo'. o- ou'
o'#nsM +ut then ou' o'#ns themse"9es wou"& be the wo'. o- ou' o'#nsM
It seems to me tht this is )om%"ete reductio ad absurdum(
i- the )on)e%tion causa sui is somethin# -un&ment""y bsu'&.
Conse6uent"y( the e,te'n" wo'"& is not the wo'. o- ou' o'#ns 2?I
The'e 'e sti"" h'm"ess se"-2obse'9e's who be"ie9e tht the'e 'e
:imme&ite )e'tinties:; -o' instn)e( :I thin.(: o' s the su%e'stition o-
S)ho%enhue' %uts it( :I wi"" :; s thou#h )o#nition he'e #ot ho"& o- its
obCe)t %u'e"y n& sim%"y s :the thin# in itse"-(: without ny -"si-i)tion
t.in# %")e eithe' on the %'t o- the subCe)t o' the obCe)t. I wou"& 'e%et it(
howe9e'( hun&'e& times( tht :imme&ite )e'tinty(: s we"" s :bso"ute
.now"e&#e: n& the :thin# in itse"-(: in9o"9e contradictio in ad%ecto; we
'e""y ou#ht to -'ee ou'se"9es -'om the mis"e&in# si#ni-i)n)e o- wo'&sM
The %eo%"e on thei' %'t my thin. tht )o#nition is .nowin# "" bout
thin#s( but the %hi"oso%he' must sy to himse"-$ :Ahen I n"yse the
%'o)ess tht is e,%'esse& in the senten)e( /I thin.(/ I -in& who"e se'ies o-
&'in# sse'tions( the '#umentti9e %'oo- o- whi)h wou"& be &i--i)u"t(
%e'h%s im%ossib"e$ -o' instn)e( tht it is " who thin.( tht the'e must
ne)ess'i"y be somethin# thhin.s( tht thin.in# is n )ti9ity n&
o%e'tion on the %'t o- bein# who is thou#ht o- s )use( tht the'e is
n :e#o(: n& -in""y( tht it is "'e&y &ete'mine& wht is to be &esi#nte&
by thin.in# 2 tht I know whhin.in# is. Fo' i- I h& not "'e&y &e)i&e&
within myse"- wht it is( by wht stn&'& )ou"& I &ete'mine whethe' tht
whi)h is Cust h%%enin# is not %e'h%s /wi""in#/ o' /-ee"in#/? In sho't( the
sse'tion /I thin.(/ ssumes tht I compare my stte t the %'esent moment
with othe' sttes o- myse"- whi)h I .now( in o'&e' to &ete'mine wht it is;
on ))ount o- this 'et'os%e)ti9e )onne)tion with -u'the' /.now"e&#e(/ it hs
t ny 'te no imme&ite )e'tinty -o' me.: 2 In %")e o- the :imme&ite
)e'tinty: in whi)h the %eo%"e my be"ie9e in the s%e)i" )se( the
%hi"oso%he' thus -in&s se'ies o- %hysi)" 6uestions %'esente& to him(
9e'itb"e )ons)ien)e 6uestions o- the inte""e)t( to wit$ :F'om when)e &i& I
#et the notion o- /thin.in#/? Ahy &o I be"ie9e in )use n& e--e)t? Aht
#i9es me the 'i#ht to s%e. o- n /e#o(/ n& e9en o- n /e#o/ s )use( n&
-in""y o- n /e#o / s )use o- thou#ht?: He who 9entu'es to nswe' these
%hysi)" 6uestions t on)e by n %%e" to so't o- intuitive %e')e%tion(
"i.e the %e'son who sys( :I thin.( n& .now tht this( t "est( is t'ue(
)tu"( n& )e'tin: 2 wi"" en)ounte' smi"e n& two notes o- inte''o#tion
in %hi"oso%he' now&ys. :Si'(: the %hi"oso%he' wi"" %e'h%s #i9e him to
un&e'stn&( :it is im%'obb"e tht you 'e not mist.en( but why shou"& it
be the t'uth?:
the se%'te %hi"oso%hi)" i&es 'e not nythin# o%tion" o'
utonomous"y e9o"9in#( but #'ow u% in )onne)tion n& 'e"tionshi% with
e)h othe'; tht( howe9e' su&&en"y n& 'bit''i"y they seem to %%e' in
the histo'y o- thou#ht( they ne9e'the"ess be"on# Cust s mu)h to system
s the )o""e)ti9e membe's o- the -un o- Continent 2 is bet'ye& in the
en& by the )i')umstn)e$ how un-i"in#"y the most &i9e'se %hi"oso%he's
"wys -i"" in #in &e-inite -un&ment" s)heme o- possible %hi"oso%hies.
Un&e' n in9isib"e s%e""( they "wys 'e9o"9e on)e mo'e in the sme o'bit;
howe9e' in&e%en&ent o- e)h othe' they my -ee" themse"9es with thei'
)'iti)" o' systemti) wi""s( somethin# within them "e&s them( somethin#
im%e"s them in &e-inite o'&e' the one -te' the othe' 2 to wit( the innte
metho&o"o#y n& 'e"tionshi% o- thei' i&es Thei' thin.in# is in -)t -' "ess
&is)o9e'y thn 'e2'e)o#nisin#( 'emembe'in#( 'etu'n n&
home)omin# to -'2o--( n)ient )ommon2househo"& o- the sou"( out o-
whi)h those i&es -o'me'"y #'ew$ %hi"oso%hisin# is so -' .in& o- t9ism
o- the hi#hest o'&e'. The won&e'-u" -mi"y 'esemb"n)e o- "" In&in( G'ee.(
n& Ge'mn %hi"oso%hisin# is esi"y enou#h e,%"ine&. In -)t( whe'e the'e
is --inity o- "n#u#e( owin# to the )ommon %hi"oso%hy o- #'mm' 2 I
men owin# to the un)ons)ious &omintion n& #ui&n)e o- simi"'
#'mmti)" -un)tions 2 it )nnot but be tht e9e'ythin# is %'e%'e& t the
outset -o' simi"' &e9e"o%ment n& su))ession o- %hi"oso%hi)" systems;
Cust s the wy seems b''e& #inst )e'tin othe' %ossibi"ities o- wo'"&2
inte'%'ettion. It is hi#h"y %'obb"e tht %hi"oso%he's within the &omin o-
the U'"2A"ti) "n#u#es <whe'e the )on)e%tion o- the subCe)t is "est
&e9e"o%e&? Loo. othe'wise :into the wo'"&(: n& wi"" be -oun& on %ths o-
thou#ht &i--e'ent -'om those o- the In&o2Ge'mns n& Mussu"mns( the
s%e"" o- )e'tin #'mmti)" -un)tions is u"timte"y "so the s%e"" o-
physiological 9"utions n& ')i" )on&itions. 2 So mu)h by wy o-
'eCe)tin# Lo).e/s su%e'-i)i"ity with 'e#'& to the o'i#in o- i&es.
The causa sui <note$ )use o9e' one se"-= is the best
se"-2)ont'&i)tion tht hs yet been )on)ei9e&( it is so't o- "o#i)"
9io"tion n& unntu'"ness; but the e,t'9#nt %'i&e o- mn hs
mn#e& to entn#"e itse"- %'o-oun&"y n& -'i#ht-u""y with this 9e'y -o""y.
The &esi'e -o' :-'ee&om o- wi"": in the su%e'"ti9e( %hysi)" sense( su)h s
sti"" ho"&s swy( un-o'tunte"y( in the min&s o- the h"-2e&u)te&( the &esi'e
to be' the enti'e n& u"timte 'es%onsibi"ity -o' one/s )tions onese"-( n&
to bso"9e Go&( the wo'"&( n)esto's( )hn)e( n& so)iety the'e-'om(
in9o"9es nothin# "ess thn to be %'e)ise"y this causa sui; n&( with mo'e
thn Mun)husen &'in#( to %u"" onese"- u% into e,isten)e by the hi'( out
o- the s"ou#h o- nothin#ness. I- ny one shou"& -in& out in this mnne' the
)'ss stu%i&ity o- the )e"eb'te& )on)e%tion o- :-'ee
wi"": n& %ut it out o- his he& "to#ethe'( I be# o- him to )''y his
:en"i#htenment: ste% -u'the'( n& "so %ut out o- his he& the )ont''y o-
this monst'ous )on)e%tion o- :-'ee wi"" :$ I men :non2-'ee wi""(: whi)h is
tntmount <e6ui9"ent= to misuse o- )use n& e--e)t. One shou"& not
w'on#"y materialise :)use: n& :e--e)t(: s the ntu'" %hi"oso%he's &o
<n& whoe9e' "i.e them ntu'"ise in thin.in# t %'esent=( ))o'&in# to the
%'e9i"in# me)hni)" &o"tishness <stu%i& notion= whi)h m.es the )use
%'ess n& %ush unti" it :e--e)ts: its en&; one shou"& use :)use: n&
:e--e)t: on"y s %u'e conceptions( tht is to sy( s )on9ention" -i)tions
-o' the %u'%ose o- &esi#ntion n& mutu" un&e'stn&in#( 2 not -o'
e,%"ntion. In :bein#2in2itse"-: the'e is nothin# o- :)us"2)onne)tion(: o-
:ne)essityM: o' o- :%sy)ho"o#i)" non2-'ee&om: the'e the e--e)t &oes not
-o""ow the )use( the'e :"w: &oes not obtin. It is we "one who h9e
&e9ise& )use( se6uen)e( 'e)i%'o)ity( 'e"ti9ity( )onst'int( numbe'( "w(
-'ee&om( moti9e( n& %u'%ose; n& when we inte'%'et n& inte'mi, this
symbo"2wo'"&( s :bein# in itse"-(: with thin#s( we )t on)e mo'e s we
h9e "wys )te& 2 mythologically. The :non2-'ee wi"": is mytho"o#y; in
'e" "i-e it is on"y 6uestion o- strong n& weak wi""s.
KAntunNs )omment'y$ Niet7s)heNs tt). on Hmytho"o#i)" non2-'ee
wi""I b"unt"y t'ies to set humns t the )ente' o- "" )use( but -i"s to
%'o9i&e ny "o#i)" o' 9"i& 'esons -o' this ssum%tion n& e9en
)ont'&i)ts himse"- -te' Cust h9in# sse'te& Othe )'ss stu%i&ity o- the
)e"eb'te& )on)e%tion o- -'ee wi""N. ItNs eithe' one o' the othe' n& INm mo'e
the &ete'ministi) ty%e( I ))e%t "" thin#s n& with )om%"ete thn.-u"ness
em%owe' %e)e o9e' my e,isten)e.
Gnt ws -i'st n& -o'emost %'ou& o- his Tb"e o- Cte#o'ies; with it in his
hn& he si&$ :This is the most &i--i)u"t thin# tht )ou"& e9e' be un&e't.en
on beh"- o- %hysi)s.: Let us on"y un&e'stn& this :)ou"& be:M He ws
%'ou& o- h9in# discovered new -)u"ty in mn( the -)u"ty o- syntheti)
Cu&#ment a priori$ G'ntin# tht he &e)ei9e& himse"- in this mtte'; the
&e9e"o%ment n& '%i& -"ou'ishin# o- Ge'mn %hi"oso%hy &e%en&e&
ne9e'the"ess on his %'i&e( n& on the e#e' 'i9"'y o- the youn#e'
#ene'tion to &is)o9e' i- %ossib"e somethin# 2 t "" e9ents :new -)u"ties:
2 o- whi)h to be sti"" %'ou&e'M: 2 +ut "et us 'e-"e)t -o' moment 2 it is hi#h
time to &o so. :How 'e syntheti) Cu&#ments a priori possible?: Gnt s.s
himse"- 2 n& wht is 'e""y his nswe'? :3y means of a means <-)u"ty=: 2
but un-o'tunte"y not in -i9e wo'&s( but so )i')umstnti""y( im%osin#"y( n&
with su)h &is%"y o- Ge'mn %'o-un&ity n& 9e'b" -"ou'ishes( tht one
"to#ethe' "oses si#ht o- the )omi)" niaiserie allemande in9o"9e& in su)h
n nswe'. 1eo%"e we'e besi&e themse"9es with &e"i#ht o9e' this new
-)u"ty( n& the Cubi"tion 'e)he& its )"im, when Gnt -u'the' &is)o9e'e&
mo'" -)u"ty in mn 2 -o' t tht time Ge'mns we'e sti"" mo'"( not yet
&bb"in# in the :1o"iti)s o- h'& -)t.: Then )me the honeymoon o-
Ge'mn %hi"oso%hy. A"" the youn# theo"o#ins o- the TPbin#en institution
went imme&ite"y into the #'o9es 2 "" see.in# -o' :-)u"ties.: An& wht &i&
they not -in& 2 in tht inno)ent( 'i)h( n& sti"" youth-u" %e'io& o- the Ge'mn
s%i'it( to whi)h Romnti)ism( the m"i)ious -i'y( %i%e& n& sn#( when one
)ou"& not yet &istin#uish between :-in&in#: n& :in9entin#:M Abo9e ""
-)u"ty -o' the :t'ns)en&ent" :; S)he""in# )h'istene& it( inte""e)tu"
intuition( n& the'eby #'ti-ie& the most e'nest "on#in#s o- the ntu'""y
%ious2in)"ine& Ge'mns. One )n &o no #'ete' w'on# to the who"e o- this
e,ube'nt n& e))ent'i) mo9ement <whi)h ws 'e""y youth-u"ness(
notwithstn&in# tht it &is#uise& itse"- so bo"&"y in ho'y n& seni"e
)on)e%tions=( thn to t.e it se'ious"y( o' e9en t'et it with enou#h mo'"
in&i#ntion( howe9e' 2 the wo'"& #'ew o"&e'( n& the &'em
9nishe&. +ut su)h 'e%"ies be"on# to the 'e"m o- )ome&y( n& it is hi#h
time to 'e%")e the Gntin 6uestion( :How 'e syntheti) Cu&#ments a priori
%ossib"e?: by nothe' 6uestion( :Ahy is be"ie- in su)h Cu&#ments
necessary?:
* Fie#ic) Niet9sc)e
/.@ntuan says% iet(sche cries for a clear view, he has dee&ly studied the weakness of
his own human vision and strives coura6eously to overcome its limitations aimin6 at
hi6hts the human mind has not achieved before. 5ts almost im&ossible to see throu6h our
defected eyes or mind or the totality of our misleadin6 senses, and ever worse is the false
world, conce&ts, a &riori fantasies, we have built to understand that which we didnEt
seemed to have the means to understandN Platonist are certainly headed nowhere, they
are mere abstract &ainters, artist and entertainers of the conscious. iet(scheEs search for
unbiased, formal, and &ractical reason, leads to the rediscovery of the 6lorious
!&icurious.
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El meHor Hu$uete de un niIo es666 otro niIo *$afael +oriano
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A"oda &ersona &iensa 1ue el mundo 6ira alrededor de ellos mismos, &ero no saben 1ue
6ira alrredor mioA ?anny ?onati
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:>oder disfrutar de los recuerdos de la vida es vivir dos
veces.D
C,+<I,$
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*omprenderlo todo es perdonarlo todo.
"olstoy $e&n
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AHe ad1uirido la convicciQn de 1ue casi todos eran hombres inmorales, malvados, sin car0cter,
muy inferiores al ti&o de &ersonas 1ue yo hab4a conocido en mi vida de bohemia militar. B
estaban felices y contentos, tal y como &uede estarlo la 6ente cuya conciencia no los acusa de
nadaA
+l miedo es el temor a lo desconocido# lo desconocido es
refle/o de lo 'ue se ignora# por tanto 'uien teme ignora.
-ffeuer ? citasyrefranes.com
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Si la vida ha cru1ado nuestros caminos una ve1 no tiene
por 'ue no hacerlo de nuevo.
Micardo +.Au1man ? citasyrefranes.com
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!o me/or 'ue te puede pasar en la vida es 'ue ames y
seas correspondido.
Coulin +ouge
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O! do not thin# there is an thrill that can go through the human heart li#e that felt
b the inventor as he sees some creation of the brain unfolding to success...
'uch emotions ma#e a man forget food, sleep, friends, love, everthing.P
OThe gift of mental power comes from God, 5ivine "eing, and if we concentrate
our minds on that truth, we become in tune with this great power.
- -other had taught me to see# all truth in the "ible.P
$icola Tesla S inventor, electrical engineer

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:Minds are like parachutes... they only function when open.$
Thomas 3ewar
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8to criticism <criticism = study by the use of reason> everythin6 must submit8, 7all
those that may seek to e)em&t from it9 can not claim a sincere res&ect 87they must9
sustain the test of free and o&en e)amination. !verywhere 5 hear% ?onEt ar6ueN8all of
these 7everywhere9 means restrictionsN
:"appiness is not an ideal of reason# but of imagination.D
:+,perience without theory is blind# but theory without e,perience is mere
intellectual play.D
5mmaturity is the inability to use oneEs own understandin6 <intelli6ence> without the
6uidance of another
"hink for yourselfN Have coura6e to use your own understandin6N
5 H@X! H@? "# :535" $!@+# "# 3@D! $##3 ;#$ ;@5"H
:. had therefore to remove knowledge# in order to make room for belief.D
:"e who is cruel to animals becomes hard also in his dealings with men. 4e can
/udge the heart of a man by his treatment of animals.D
A5f there is a science which men need it is the science which will teach what one must be
in order to be a man
"ime is not an em&irical conce&t that has been derived from e)&erience "he ori6inal
re&resentation of s&ace is an a &riory intuition
"he human bein6 is thus fitted to be a member in a &ossible realm of ends to which his
own nature already has destined him
@s an end in himself, man is destined to be le6islative in the realm of ends, free from all
laws of nature, and obedient only to those which he 6ives to himself, his universal
ma)ims belon6 to a le6islation to which he is at the same time subIect.
@ct only accordin6 to that ma)im by which you can
at the same time view that it should become a
universal law of nature /.@ntuan note% But the
universe is not made of e1ual thin6s, thus to treat
yourself as you would treat anythin6 else would
violate your essence, limit your creativity and
diminish the contributions and true values your
uni1ueness or individuality. =hat is then a universal
law in such a rich and diverse universeL
8humanity in each &erson must be holy to him8he is the subIect of the moral law and
this condition re1uires that the &erson never be used as a means, e)ce&t when he is at the
same time an end. =e may even im&ose this condition on the ?ivine =ill with res&ect to
the rational bein6s which are his creatures. <B!::#NN>
+a&ere @ude N @trevete a saber N
:.n law a man is guilty when he violates the rights of others. .n ethics he is guilty if
he only thinks of doing so.D
:.ngratitude is the essence of vileness.D
:%othing is divine but what is agreeable to reason.D
?ant <the man that calls /od "he ?ivine =ill>
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J, purpose, an intention, a design, strikes everywhere even the careless,
the most stupid thinker.I
:"e is happy whom circumstances suit his temper0 but he .s more e,cellent who
suits his temper to any circumstance.D
:"uman %ature is the only science of man0 and yet has been hitherto the most
neglected.D
:.t is not reason which is the guide of life# but custom.D
:.t&s when we start working together that the
real healing takes place... it&s when we start
spilling our sweat# and not our blood.D
:%othing is more surprising than the easiness with which the many are governed by
the few.D
:A wise man proportions his belief to the evidence.D
:A propensity to hope and /oy is real riches0 one to fear and sorrow real poverty.D
:There is a very remarkable inclination in human nature to bestow on e,ternal
ob/ects the same emotions which it observes in itself# and to find every where those
ideas which are most present to it.D
:The corruption of the best things gives rise to the worst.
Da*i# Du$e
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!n este &e1ue`o recinto<@tenas, /recia>, se &usieron los cimientos de toda la civili(aciQn
euro&ea. Palabras como &ol4tica y democracia, econom4a e historia, biolo64a y
f4sica, matem0ticas y lQ6ica, teolo64a y filosof4a, btica y &sicolo64a,
teor4a y mbtodo, idea y sistema, academia y muchas, muchas m0s, &roceden de
un &e1ue`o &ueblo 1ue viv4a en torno a esta &la(a.
8ostein Gaa#e !l 3undo de +of4a
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Cada ley es una infracciQn a la libertad.
:!a naturale1a ha colocado a la humanidad ba/o el gobierno de dos
amos soberanosB el dolor y el placer. +llos nos seSalan lo 'ue tenemos
'ue hacer. :
:os abo6ados son las 2nicas &ersonas a 1uienes la i6norancia de la ley no los casti6a.
:os seres humanos son motivados 2nicamente &or el deseo de obtener &lacer y evitar el
dolor.
!s in2til hablar de los intereses de la comunidad, sin entender cu0l es el interbs de la
&ersona.
!stirar la mano hasta lle6ar a las estrellas, con demasiada frecuencia, hace olvidar las
flores en sus &ies.
8ee$( 1ent)a$ &adre del Utilitarismo. /.@ntuan dice% !l utilitarismo es una
versiQn moderna de la 6ran sabidur4a de !&icureo <e&icureismo>. RESAMEN DEL
ATILITARISMO% :o bueno es lo 2til, y lo 1ue aumenta el &lacer y disminuye el dolor.
:a naturale(a ha colocado a la humanidad baIo el 6obierno de dos amos soberanos% el
dolor y el &lacer. !llos solos han de se`alar lo 1ue debemos hacer. Habla de un c0lculo
felic4tico, intenta dar un criterio &ara ayudar a los dem0s en la b2s1ueda de lo 2til, y hace
una clasificaciQn de &laceres y dolores. :os &laceres son medibles, aun1ue hay 1ue
considerar siete criterios% * 5ntensidad ?uraciQn Certe(a Pro)imidad * ;ecundidad
<situaciQn a6radable 1ue 6enere m0s &lacer> * Pure(a <ausencia de dolor> !)tensiQn
AComo movimiento dedicado a la reforma *escribiQ Bertrand $ussell*, el utilitarismo ha
lo6rado ciertamente, m0s 1ue todas las filosof4as idealistas Iuntas, y lo ha hecho sin
6randes alharacasA.
C#"$@$B "# "H! D@"5@+, "H! U"5:5"@$5@+ +@B% ature has &laced
mankind under the 6overnance of two soverei6n masters, P@5 @?
P:!@++U$!, it is for them alone to &oint out what we
ou6ht to do, as well as to determine what we shall do. "he
standard of ri6ht and wron6 is fastened to their throne. Utility
is that &ro&erty of in any obIect whereby it tends to &roduce benefit, advanta6e, &leasure,
6ood or ha&&iness8or to &revent their o&&osite

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Los amigos que tienes y cuya amistad ya has puesto a prueba #
engnchalos a tu alma con ganchos de acero."
No temis a la grande!a; algunos nacen grandes, algunos logran
grande!a, a algunos la grande!a les es impuesta y a otros la grande!a
les queda grande."
$l sabio no se sienta para lamentarse, sino que se pone alegremente
a su tarea de reparar el dao hecho."
%&h amor poderoso% 'ue a veces hace de una bestia un hombre, y
otras, de un hombre una bestia."
$n la amistad y en el amor se es ms feli! con la ignorancia que con
el saber."
$s me(or ser rey de tu silencio que esclavo de tus palabras."
e lo que tengo miedo es de tu miedo."
$l destino es el que bara(a las cartas, pero nosotros somos los que
(ugamos."
No e)iste nada bueno ni malo; es el pensamiento humano el que lo
hace aparecer as*."
Contrario a la era de 5luminaciQn, la cual reclama 1ue el humano es res&onsable &or su
&ro&io destino, est0n los anti6uos !+"#5C#+ 1ue dicen% debemos ace&tar o recha(ar
nuestro destinoJ 1ue todo esta escrito desde el comien(o . "al visiQn estoica es ado&tada
y e)&resada &or +hakes&eare cuando dice% "odo el mundo es una tarima y todos los
hombres y muIeres, meramente actores, tienen sus salidas y sus entradas, y un hombre en
su tiem&o act2a muchas &artes
$)celente cosa es tener la fuer!a de un gigante, pero usar de ella
como un gigante es propio de un tirano."
Los cobardes mueren muchas veces antes de su verdadera muerte;
los valientes prueban la muerte s+lo una ve!."
,nunciad con cien lenguas el mensa(e agradable; pero de(ad que las
malas noticias se revelen por s* solas."
Presta el o*do a todos, y a pocos la vo!. &ye las censuras de los
dems; pero reserva tu propia opini+n."
-.uidado con la hoguera que enciendes contra tu enemigo; no sea que
te chamusques a ti mismo."
$s ms fcil obtener lo que se desea con una sonrisa que con la punta
de la espada."
/i todo el ao fuese fiesta, divertirse ser*a ms aburrido que
traba(ar." 0 1.,ntuan dice2 $ste pensamiento revela un
/ha3espear fiel al epicureismo, pues sabe que el placer tiene l*mites.
/ea como fuere lo que pienses, creo que es me(or decirlo con buenas
palabras."
Procurando lo me(or estropeamos a menudo lo que est bien."
No ensucies la fuente donde has apagado tu sed."
4la version moderna dice2 no se caga donde se come"
La (uventud, aun cuando nadie la combata, halla en s* misma su
propio enemigo."
$l aspecto e)terior pregona muchas veces la condici+n interior del
hombre."
5uertes ra!ones, hacen fuertes acciones."
Las maldiciones no van nunca ms all de los labios que las
profieren."
$l desdichado no tiene otra medicina que la esperan!a."
Las medidas templadas, que equivalen a remedios prudentes, son
hartamente nocivas cuando el mal es violento."
...a continuaci+n otras frases6tal como el estilo que adopta 7oltaire6
Los vie(os desconf*an de la (uventud porque han sido (+venes."
No basta levantar al d8bil, hay que sostenerlo despu8s."
Nosotros debemos nuestra vida a dios, por eso si se la pagamos hoy,
no se la deberemos maana."
, mayor talento, en la mu(er, mayor indocilidad."
+hakes&eare
en mi o&iniQn, su homolo6o &osterior es Xoltaire
!n mar se convierte cada 6ota cuando lle6a al mar, y as4 el alma se convierte en ?ios
cuando hasta ?ios sube +ilesius <GZFR*GZHH> m4stico cristiano
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?e la misma manera 1ue en determinadas reli6iones
se dice 1ue una &ersona 1ue no cree en ?ios &ersonal
fuera de si mismo es un ateo, nosotros decimos 1ue
una &ersona 1ue no cree en si mismo, es un ateo.
osotros llamamos ateismo a no creer en la 6loria del
alma de uno mismo. +wami Xivekananda hindu
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@#53#+
o le di6as a ?ios cuan 6rande es tu &roblema, dile
a tu &roblema cuan 6rande es ?ios.
Palo 1ue nace doblao, Iam0s su tronco endere(a
:;l sexo es una cura instantante para la
depresi9n< ?n cient@fco an9nimo del cual
no he buscado referencia
HCun&o yo -ui( Dios no -ue. =uando 5ios es, o a no soP -:stico >indJ S
citado en la obra O<l mundo de 'of:aP
!La vida, al menos a m", me a enseado que el timn, por muco que yo
quiera y me empee, no lo llevo yo. #ienso que la felicidad no pasa por la
eliminacin del dolor, porque eso escapa a la capacidad umana, sino que
creo que pasa por la dulce aceptacin del $l, como algo que no es fruto de
la casualidad y el a%ar sino que es parte de una istoria que est en manos
de &lguien que, aunque a veces cueste creerlo quiere lo me'or para
nosotros y ese &lguien sabe perfectamente lo que ace.(
ttp)**elculodelmundo%.blogspot.com*+,,-*,.*el/misterio/del/dolor.tml
%ne day a famous sage came with his healing promise to a village, and a crowd
gathered around him, for such a man was a rare sight. # woman brought her sick
child to him, and he said a prayer over her.
1Do you really think your prayer will help her, when medicine has failed,1 yelled
a man from the crowd.
1Kou know nothing of such things0 Kou are a stupid fool01 said the sage to the
man.
The man became very angry with these words and his face grew hot and red. *e
was about to say something, or perhaps strike out, when the sage walked over to
him and said' 1"f one word has such power as to make you so angry and hot, may
not another have the power to heal,1
#nd thus, the sage healed two people that day.
FWe need time to dream, time to remember and time to
reach the infinite. Time to be.J
When all is said and done, more is said than done.
#nonimous
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Poetically wise conIectures8
****************************************************
=e all know that the mathematical odds of that ha&&enin6 are like one in neverN
$ob #sborn
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Bo no &ed4 nacer as4, son cosas m4as
PBrindo en seco por las cicatrices Bue yacen alegres y parlanchinas en
mi piel o deba-o de ella.Q
1ndrJ 7arcel W poeta puertoriBueIo
@ 35 "#?# 3! H@C! B5!.
@l Cofre
=hat is lifeL
#ut of all the &osible dimensions, life is non other than the e)&erience of conciousness.
@nd8consciousness is that which makes out of chaos meanin6ful correlations, the
construction and identification of harmonious &atterns, lo6ic and artistic e)&ression, to
increase the knowled6e of self in connection to everythin6 else.
=e are the bein6s belon6in6 to a lar6er conclomerate of conscious bein6s amon6 the
stars.
=e love because love e)ists as a &rimordial universal law. :ove is nothin6 but
connection, it is to find your own essense in everythin6 else. :ove and s&irituality are
one and the same. @ s&iritual life is a life which transcends the self and connects all into
one.
/abo +uare(