There was a time when the elder generation was cherished because it represented the past; now it is avoided and thrust out of sight for the same reason.

Until the world perceives that “good” cannot be applied to a thing because it is our own, and “bad” because it is another’s, there is no prospect of realizing community.

The word is a sort of deliverance from the shifting world of appearances. The central teaching of the New Testament is that those who accept the word acquire wisdom and at the same time some identification with the eternal.

It may be true that only those minds which are habituated to think logically can safely trust their intuitive conclusions, on the theory that the subconscious level will do its kind of work as faithfully as the conscious does its kind.

Where character forbids self-indulgence, transcendence still hovers around.

No one can take culture seriously if he believes that it is only the uppermost of several layers of epiphenomena resting on a primary reality of economic activity.

The prevailing conception is that education must be such as will enable one to acquire enough wealth to live on the plane of the bourgeoisie. That kind of education does not develop the aristocratic virtues. It neither encourages reflection nor inspires reverence for the good.

As man becomes more immersed in time and material gratifications, belief in the continuum of race fades, and not all the tinkering of sociologists can put homes together again.

Since we want not emancipation from impulse but clarification of impulse, the duty of rhetoric is to bring together action and understanding into a whole that is greater than scientific perception.

Drill in exact translation is an excellent way of disposing the mind against that looseness and exaggeration with which the sensationalists have corrupted our world. If schools of journalism knew their business, they would graduate no one who could not render the Greek poets.