Zen and the Art of Motorcycle Maintenance

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The tone's still belligerent.

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[Aristotle's list of emotions:]  anger, slight (subdivisible into contempt, spite and insolence), mildness, love or friendship, fear, confidence, shame, shamelessness, favor, benevolence, pity, virtuous indignation, envy, emulation and contempt.

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He was regarded as something of a troublemaker but was never censured for it in any proportion to the amount of trouble he made.

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This was the basis of the profound crisis that shattered the scientific complacency of the Gilded Age.

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But he was so despondent about his own inability to teach what he believed,

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In class, the Professor of Philosophy, noting Phaedrus' apparent good behavior and diligence, has decided he may not be such a bad student after all.

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Thus it was Hume, Kant said, who "aroused me from my dogmatic slumbers" and caused him to write what is now regarded as one of the greatest philosophical treatises ever written, the Critique of Pure Reason,

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...holding up the completed work of masters for emulation.

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"Sure I'm sure," he says, a little haughtily.

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I think this fear of insanity is comparable to the fear people once had of falling off the edge of the world. Or the fear of heretics.

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He has reached an illogical conclusion.

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This form of argument rests on the truth that if the inevitable conclusions from a set of premises are absurd then it follows logically that at least one of the premises that produced them is absurd.

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Then we say perfunctory things about how good it's all been and how we'll see each other soon, and this is suddenly very sad to have to talk like this...like casual acquaintances.

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And what Harry Truman said, really, was nothing different from the practical, pragmatic attitude of any laboratory scientist or any engineer or any mechanic when he's not thinking "objectively" in the course of his daily work.

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...he scrupulously avoided any defense of prescriptive rhetoric other than as a "requirement of the college."

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This was the question he had always had to answer speciously before.

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Phaedrus' mind races on and on and then on further, seeing now at last a kind of evil thing, an evil deeply entrenched in himself, which pretends to try to understand love and beauty and truth and wisdom but whose real purpose is never to understand them, whose real purpose is always to usurp them and enthrone itself.

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The militancy of the Jesuits he somewhat resembled is a case in point. Historically their zeal stems not from the strength of the Catholic Church but from its weakness in the face of the Reformation.