The lived experiences which could not find adequate scientific expression in the substance doctrine of rational psychology were now validated in light of new and better methods.

Thus there arose in me both a need and a plan for the foundation of the human sciences.

We have to make philosophy itself an object of philosophical concern.

If there were a science of human beings it would be anthropology that aims at understanding the totality of experience through structural context.

A knowledge of the forces that rule society, of the causes that have produced its upheavals, and of society's resources for promoting healthy progress has become of vital concern to our civilization.

From the perspective of mere representation, the external world always remains only a phenomenon.

All science is experiential; but all experience must be related back to and derives its its validity from the conditions and context of consciousness in which it arises, i.e., the totality of our nature.

The existence of inherent limits of experience in no way settles the question about the subordination of facts of the human world to our knowledge of matter.

Thus, in accordance with the spirit of the Historical School, knowledge of the principles of the human world falls within that world itself, and the human sciences form an independent system.

The lived experiences which could not find adequate scientific expression in the substance doctrine of rational psychology were now validated in light of new and better methods.

If we conceive all the changes in the physical world as reducible to the motion of atoms, motions generated by means of the fixed nuclear forces of those atoms, the whole of the world could thus be known by means of the natural sciences.

No real blood flows in the veins of the knowing subject constructed by Locke, Hume, and Kant, but rather the diluted extract of reason as a mere activity of thought.

To attempt this would be like seeing without eyes or directing the gaze of knowledge behind one's own eye. Modern science can acknowledge no other than this epistemological stand-point.

However, the sciences of society and of history retained their old subservient relation to metaphysics for a long time - well into the eighteenth century.

In the real life-process, willing, feeling, and thinking are only different aspects.

Any theory intended to describe and analyze socio-historical reality cannot restrict itself to the human spirit and disregard the totality of human nature.

The knife of historical relativism... which has cut to pieces all metaphysics and religion must also bring about healing.

On the other hand, for the whole human being who wills, feels, and represents, external reality is given simultaneously and with as much certitude as his own self.

The individual always realizes only one of the possibilities in its development, which could always have taken a different turning whenever it has to make an important decision.

The sciences which take socio-historical reality as their subject matter are seeking, more intensively than ever before, their systematic relations to one another and to their foundation.

Ancient metaphysics underwent many changes at the hands of medieval thinkers who brought it in line with the dominant religious and theological movements of their day.

The methods of peace propaganda which aim at establishing peace doctrine by argument and by creating a feeling favorable to peace in general seem to fall short of reaching the springs of human action and of dealing with the causes of the conduct which they seek to modify.

There is no nonsense so gross that society will not, at some time, make a doctrine of it and defend it with every weapon of communal stupidity.

My esoteric doctrine, is that if you entertain any doubt, it is safest to take the unpopular side in the first instance. Transit from the unpopular, is easy... but from the popular to the unpopular is so steep and rugged that it is impossible to maintain it.

Example moves the world more than doctrine. The great exemplars are the poets of action, and it makes little difference whether they be forces for good or forces for evil.

There is a set of religious, or rather moral, writings which teach that virtue is the certain road to happiness, and vice to misery in this world. A very wholesome and comfortable doctrine, and to which we have but one objection, namely, that it is not true.

This brings us to Anarchism, which may be described as the doctrine that all the affairs of men should be managed by individuals or voluntary associations, and that the State should be abolished.

Science cannot tell theology how to construct a doctrine of creation, but you can't construct a doctrine of creation without taking account of the age of the universe and the evolutionary character of cosmic history.

There are many who lust for the simple answers of doctrine or decree. They are on the left and right. They are not confined to a single part of the society. They are terrorists of the mind.

I wish to preach, not the doctrine of ignoble ease, but the doctrine of the strenuous life.

It is a thoroughly anti-christian doctrine that the Spirit of God, and therefore the life and governing power of the Church, resides in the ministry, to the exclusion of the people.

This Republic was called into being, organized, and is upheld, by a great political doctrine.

Optimism - the doctrine or belief that everything is beautiful, including what is ugly.

My doctrine is this, that if we see cruelty or wrong that we have the power to stop, and do nothing, we make ourselves sharers in the guilt.

For the poet the credo or doctrine is not the point of arrival but is, on the contrary, the point of departure for the metaphysical journey.

Many a doctrine is like a window pane. We see truth through it but it divides us from truth.

A rule I have had for years is: to treat the Lord Jesus Christ as a personal friend. His is not a creed, a mere doctrine, but it is He Himself we have.

The older I grow the more I distrust the familiar doctrine that age brings wisdom.

The doctrine of the immortality of the soul has more threat than comfort.

In America everybody is of the opinion that he has no social superiors, since all men are equal, but he does not admit that he has no social inferiors, for, from the time of Jefferson onward, the doctrine that all men are equal applies only upwards, not downwards.

I tell you the solemn truth, that the doctrine of the Trinity is not so difficult to accept for a working proposition as any one of the axioms of physics.

There is a kind of thinking in the Church that wants to reduce the priest to a mere functionary, a managing director, where administration rather than doctrine and worship are to determine the form of the Church.

The doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought.

The doctrine that all men are, in any sense, or have been, at any time, free and equal, is an utterly baseless fiction.

We can safely abandon the doctrine of the eighties, namely that the rich were not working because they had too little money, the poor because they had much.

Meanwhile the Church more and more provided for the doctrine of the Holy Spirit, by practically chaining His influence to the hierarchy and the sacraments.

What I did was, I went and collected every bit of information from Adventist publishing houses in the basic areas of doctrine covered in the book Questions on Doctrine.

I do not subscribe to the doctrine that the people are the slaves and property of their government. I believe that government is for the use of the people, and not the people for the use of the government.

We had, after all, no other recourse to protect ourselves, no other document, let's say, than the Monroe Doctrine. So that could be cited as a cause for intervention if and when it might become necessary.