intellectual detachment Quotes

One of the hardest parts of writing is writing from the gut or the heart or something like that rather than intellectually.

The existence of good bad literature—the fact that one can be amused or excited or even moved by a book that one's intellect simply refuses to take seriously—is a reminder that art is not the same thing as cerebration.

The precarious ontological link between Logos and Eros is broken, and scientific rationality emerges as essentially neutral.

In the isolation of his clear, cold intellect, the sceptic abides in a glacial and spectral universe. No glow from the affections lights up the frost and shadow of the grave. He feels no prophecy in the thrill of the human heart-in the incompleteness of nature. He believes merely in things tangible, and sees only in the daytime. He will not confess the authenticity of that paler light of faith which was meant to shine when the sunshine of reason falls short, and the firmament of mystery is over our heads.

Economists have put themselves in a position where what they are doing is supposed to be impossible to understand for outsiders, so they don't even talk - sometimes not even with their girlfriend or boyfriend or friends - about what they are doing.

It's a lucky man, a very lucky man, who is committed to what he believes, who has stifled intellectual detachment and can relax in the luxury of his emotions - like a tipsy traveller resting for the night at wayside inn.

My kids, they take a lot from me and I always come from an intellectual place. Like intellectually, not emotionally, and most people come from an emotional place and it's unfortunate.

I have a confidence in my understanding of formal aesthetics and I don't want to be aware of it or make that my problem.

At the classical origins of philosophic thought, the transcending concepts remained committed to the prevailing separation between intellectual and manual labor to the established society of enslavement. ... Those who bore the brunt of the untrue reality and who, therefore, seemed to be most in need of attaining its subversion were not the concern of philosophy. It abstracted from them and continued to abstract from them.

The habit of analysis has a tendency to wear away the feelings.

You can get so well educated in America that your thoughts become detached from common sense. You can get so complicated in your thinking that the obvious isn't real to you anymore.

I hate everything that does not relate to literature, conversations bore me (even if they relate to literature), to visit people bores me, the sorrows and joys of my relatives bore me to the very soul. Conversation takes the importance, the seriousness, the truth, out of everything I think.

By virtue of this science the poet is the Namer, or Language-maker, naming things sometimes after their appearance, sometimes after their essence, and giving to every one its own name and not another's, thereby rejoicing the intellect, which delights in detachment or boundary.

...somehow the old philosophers could make even the most salacious topics seem boring.

What becomes decisive to a Justice's functioning on the Court in the large area within which his individuality moves is his general attitude toward law, the habits of the mind that he has formed or is capable of unforming, his capacity for detachment, his temperament or training for putting his passion behind his judgment instead of in front of it. The attitudes and qualities which I am groping to characterize are ingredients of what compendiously might be called dominating humility.

But it seems an irony of creation that man's mind knows how to handle things the better the farther removed they are from the center of his existence. Thus we are cleverest where knowledge matters least.

Philosophers are in the habit of setting themselves before life and experience.

Intellect is void of affection and sees an object as it stands in the light of science, cool and disengaged. The intellect goes out of the individual, floats over its own personality, and regards it as a fact, and not as I and mine.

The intellectual who no longer feels attached to anything is not satisfied with opinion merely; he wants certainty, he wants a system. The revolution provides him with his opium.

The great critic … must be a philosopher, for from philosophy he will learn serenity, impartiality, and the transitoriness of human things.

God sees the minds (ruling principles) of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and such like externals and show.

There is a certain comfort that comes from feeling intellectually apart from phenomena. That you have the luxury of time to reflect or apply scholarly thinking to art and culture.

For my part I am very sorry for him. It is an uneasy lot at best, to be what we call highly taught and yet not to enjoy: to be present at this great spectacle of life and never to be liberated from a small hungry shivering self--never to be fully possessed by the glory we behold, never to have our consciousness rapturously transformed into the vividness of a thought, the ardour of a passion, the energy of an action, but always to be scholarly and uninspired, ambitious and timid, scrupulous and dimsighted.

Typically [professors] live in their heads. … They look upon their body as a form of transport for their heads. It’s a way of getting their head to meetings.