Quotes by Bertrand Russell

For the inexperienced, however, it is very difficult to distinguish passionate love from mere sex hunger; especially is this the case with well-brought-up girls, who have been taught that they could not possibly like to kiss a man unless they loved him.

When you want to teach children to think, you begin by treating them seriously when they are little, giving them responsibilities, talking to them candidly, providing privacy and solitude for them, and making them readers and thinkers of significant thoughts from the beginning. That’s if you want to teach them to think.

The affection of parents makes infants feel safe in this dangerous world, and gives them boldness in experimentation and in exploration of their environments.

The heterosexual emotions of young children can find a natural, wholesome and innocent outlet with other children; in this form they are a part of play, and like all play, they afford a preparation for adult activities.

Both men and women who have children as a rule regulate their lives largely with reference to them, and children cause perfectly ordinary men and women to act unselfishly in certain ways, of which perhaps life insurance is the most definite and measurable.

A child develops best when, like a young plant, he is left undisturbed in the same soil. Too much travel, too much variety of impressions, are not good for the young, and cause them as they grow up to become incapable of enduring fruitful monotony.

I have lived in the pursuit of a vision, both personal and social. Personal: to care for what is noble, for what is beautiful, for what is gentle; to allow moments of insight to give wisdom at more mundane times. Social: to see in imagination the society that is to be created, where individuals grow freely, and where hate and greed and envy die because there is nothing to nourish them. These things I believe, and the world, for all its horrors, has left me unshaken.

Education should aim at destroying free will so thatpupils thus schooled, will be incapable throughoutthe rest of their lives of thinking or acting otherwisethan as their schoolmasters would have wished. . . .Influences of the home are obstructive; and in orderto condition students, verses set to music and repeatedlyintoned are very effective. . . . It is for afuture scientist to make these maxims precise andto discover exactly how much it costs per head tomake children believe that snow is black. When thetechnique has been perfected, every government thathas been in charge of education for more than onegeneration will be able to control its subjects securelywithout the need of armies or policemen.

Why is propaganda so much more successful when it stirs up hatred than when it tries to stir up friendly feeling? The reason is clearly that the human heart as modern civilisation has made it is more prone to hatred than to friendship. And it is prone to hatred because it is dissatisfied, because it feels deply, perhaps even unconsciously, that it has somehow missed the meaning of life, that perhaps others, but not we ourselves, have secured the good things which nature offers mans enjoyment.

So long as there is death there will be sorrow, and so long as there is sorrow it can be no part of the duty of human beings to increase its amount, in spite of the fact that a few rare spirits know how to transmute it.

Happiness, as is evident, depends partly upon external circumstances and partly upon oneself.

All human activity is prompted by desire.

We know too much and feel too little. At least, we feel too little of those creative emotions from which a good life springs.

The world is full of magical things patiently waiting for our wits to grow sharper.

The fact that an opinion has been widely held is no evidence whatever that it is not utterly absurd; indeed in view of the silliness of the majority of mankind, a widely spread belief is more likely to be foolish than sensible.

I wish to propose for the readers favourable consideration a doctrine which may, I fear, appear wildly paradoxical and subversive. The doctrine in question is this: that it is undesirable to believe a proposition when there is no ground whatever for supposing it true.

William James used to preach the will to believe. For my part, I should wish to preach the will to doubt ... what is wanted is not the will to believe, but the wish to find out, which is the exact opposite.

When two men of science disagree, they do not invoke the secular arm; they wait for further evidence to decide the issue, because, as men of science, they know that neither is infallible. But when two theologians differ, since there is no criteria to which either can appeal, there is nothing for it but mutual hatred and an open or covert appeal to force.

A word is used correctly when the average hearer will be affected by it in the way intended. This is a psychological, not a literary, definition of correctness. The literary definition would substitute, for the average hearer, a person of high education living a long time ago; the purpose of this definition is to make it difficult to speak or write correctly.

Intellectually, what is stimulating to a young man is a problem of obvious practical importance. A young man learning economics, for example, ought to hear lectures from individualists and socialists, protectionists and free-traders, inflationists and believers in the gold standard. He ought to be encouraged to read the best books of the various schools, as recommended by those who believe in them. This would teach him to weigh arguments and evidence, to know that no pinion is certainly right, and to judge men by their quality rather than by their consonance with preconceptions.