I never felt a feeling that I knew or could know to be unlike the feelings of other people. I never consciously thought, except after patterns that the world or my fellows set for me.

I teach at Harvard that the world and the heavens, and the stars are all real, but not so damned real, you see.

Philosophers have actually devoted themselves, in the main, neither to perceiving the world, nor to spinning webs of conceptual theory, but to interpreting the meaning of the civilizations which they have represented, and to attempting the interpretation of whatever minds in the universe, human or divine, they believed to be real.

But you are alone. Yet I never tell what you are. And if your face lights up my world as no other can - well, this feeling too, when viewed as the mere psychologist has to view it, appears to be simply what all the other friends report about their friends.

Interfere with the reality of my world, and you therefore take the very life and heart out of my will.

So, as one sees, I by no means deprive my world of stubborn reality, if I merely call it a world of ideas.

For myself, I do not now know in any concrete human terms wherein my individuality consists. In my present human form of consciousness I simply cannot tell.

Loyalty is a good for the loyal man but it may be mischievous for those whom his cause assails.

If usually the present age is no very long time, still, at our pleasure, or in the service of some such unity of meaning as thehistory of civilization, or the study of geology, may suggest, we may conceive the present as extending over many centuries, or over a hundred thousand years.

God too longs and because the Absolute Life itself, which dwells in our life, and inspires these very longings, possesses the true world, and is that world.

By an individual being, whatever one's metaphysical doctrine, one means an unique being, that is, a being which is alone of its own type, or is such that no other of its class exists.

A self is, by its very essence, a being with a past. One must look lengthwise backwards in the stream of time in order to see theself, or its shadow, now moving with the stream, now eddying in the currents from bank to bank of its channel, and now strenuously straining onwards in the pursuit of its chosen good.

The lonely wanderer, who watches by the seashore the waves that roll between him and his home, talks of cruel facts, material barriers that, just because they are material, and not ideal, shall be the irresistible foes of his longing heart.

If I look to see what I ever did that, for all I now know, some other man might not have done, I am utterly unable to discover the certainly unique deed.

The other aspect of idealism is the one which gives us our notion of the absolute Self. To it the first is only preparatory. This second aspect is the one which from Kant, until the present time, has formed the deeper problem of thought.

Life involves passions, faiths, doubts, and courage.

Only the more uncompromising of the mystics still seek for knowledge in a silent land of absolute intuition, where the intellect finally lays down its conceptual tools, and rests from its pragmatic labors, while its works do not follow it, but are simply forgotten, and are as if they never had been.

A crowd, whether it be a dangerous mob, or an amiably joyous gathering at a picnic is not a community. It has a mind, but no institutions, no organizations, no coherent unity, no history, no traditions.