ARTHUR BALFOUR QUOTES II
British statesman (1848-1930)
We shall, I think, be forced to admit that all creeds which refuse to see an intelligent purpose behind the unthinking powers of material nature are intrinsically incoherent.
ARTHUR BALFOUR
Theism and Humanism
But in our dislike of the individual do not let us mistake the diagnosis of his disease. He suffers not from ignorance but from stupidity. Give him learning and you make him not wise, but only more pretentious in his folly.
ARTHUR BALFOUR
Lord Rector's Address, delivered at St. Andrews University, December 10, 1887
Physical decay slowly despoils us of the masterpieces of painting. Artistic evolution will even more surely despoil us of the masterpieces of music. Let us, then, rejoice that we live in an age to whose ears the sublimest creations of the modern imagination, in the only art which owes nothing to antiquity, have not yet grown flat and unprofitable; that we are not driven to rake painfully among the ashes of the past in order to detect some faint traces of that fire of inspiration which once dazzled the world.
ARTHUR BALFOUR
Essays and Addresses
To him who is not a specialist, a comprehension of the broad outlines of the universe as it presents itself to the scientific imagination is the thing most worth striving to attain.
ARTHUR BALFOUR
Lord Rector's Address, delivered at St. Andrews University, December 10, 1887
We now know too much about matter to be materialists.
ARTHUR BALFOUR
Theism and Humanism
I do not suggest that works of art are useless. A building may be beautiful, although it is also convenient. A sword most delicately damascened may be an admirable engine of destruction. We may even go further and admit that utility unadorned may have about it an aesthetic flavor. Nice adjustment and fitness exquisitely accomplished are without doubt agreeable objects of contemplation. But, in the first two of these cases, beauty is deliberately added to utility, not organically connected with it. An ill-proportioned building might have been equally fitted for its purpose; a plain sword might have been equally lethal. In the third case the connection between utility and aesthetic interest is organic, yet undesigned. From the very nature of the case it forms no part of the purpose for which the mechanism was contrived.
ARTHUR BALFOUR
Theism and Humanism
The story of the rise, greatness, and decay of a nation is like some vast epic which contains as subsidiary episodes the varied stories of the rise, greatness, and decay of creeds, of parties and of statesmen. The imagination is moved by the slow unrolling of this great picture of human mutability, as it is moved by the contrasted permanence of the abiding stars. The ceaseless conflict, the strange echoes of long-forgotten controversies, the confusion of purpose, the successes in which lay deep the seeds of future evils, the failures that ultimately divert the otherwise inevitable danger, the heroism which struggles to the last for a cause foredoomed to defeat, the wickedness which sides with right, and the wisdom which huzzas at the triumph of folly—fate, meanwhile, amidst this turmoil and perplexity, working silently towards the predestined end—all these form together a subject the contemplation of which need surely never weary.
ARTHUR BALFOUR
Lord Rector's Address, delivered at St. Andrews University, December 10, 1887
We are, no doubt, accustomed to connect the notion of value rather with things believed in, than with the beliefs of which they are the subjects. A fine symphony, an heroic deed, a good dinner, an assured livelihood, have admitted values. But what values can we attribute to beliefs and judgments, except in so far as they are aids and instruments for obtaining valuable objects?
ARTHUR BALFOUR
Theism and Humanism
That history has aesthetic value is evident. An age which is both scientific and utilitarian occasionally pretends to see in it no more than the raw material of a science called sociology, and a storehouse of precedents from which statesmen may draw maxims for the guidance of mankind. It may be all this, but it is certainly more. What has in the main caused history to be written, and when written to be eagerly read, is neither its scientific value nor its practical utility, but its aesthetic interest. Men love to contemplate the performances of their fellows, and whatever enables them to do so, whether we belittle it as gossip, or exalt it as history, will find admirers in abundance.
ARTHUR BALFOUR
Theism and Humanism
Beauty must be more than an accident.
ARTHUR BALFOUR
Theism and Humanism
That there are beliefs which can and should be held, with the same shade of meaning, by all men, in all ages, and at all stages of culture, is a view to which by nature we easily incline. But it is, to say the least, most doubtful. Language is here no true or certain guide. Even when beliefs have not outgrown the formulas by which they have been traditionally expressed, we must beware of treating this fixity of form as indicating complete identity of substance. Men do not necessarily believe exactly the same thing because they express their convictions in exactly the same phrases. And most fortunate it is, in the interests of individual liberty, social co-operation, and institutional continuity that this latitude should be secured to us, not by the policy of philosophers, statesmen, or divines, but by the inevitable limitations of language.
ARTHUR BALFOUR
Theism and Humanism
If in opera the music impaired the verisimilitude of the acting, it is not less true that acting limited the variety of the music.
ARTHUR BALFOUR
Essays and Addresses
The fact is, of course, that the metaphysician wants to re-think the universe; the plain man does not. The metaphysician seeks for an inclusive system where all reality can be rationally housed. The plain man is less ambitious. He is content with the kind of knowledge he possesses about men and things—so far as it goes. Science has already told him much; each day it tells him more. And, within the clearing thus made for him in the tangled wilderness of the unknown, he feels at home.
ARTHUR BALFOUR
Theism and Humanism
Apart from life and thought, there is no reason to regard one form of material distribution as in any respect superior to another. A solar system may be more interesting than its parent nebula; it may be more beautiful. But if there be none to unravel its intricacies or admire its splendors, in what respect is it better? Its constituent atoms are more definitely grouped, the groups move in assignable orbits; but why should the process by which these results have been achieved be regarded as other than one of purposeless change superinduced upon meaningless uniformity? Why should this type of "evolution" have about it any suggestion of progress? And, if it has not, how can it indicate design?
ARTHUR BALFOUR
Theism and Humanism
The pessimist finds in art the solitary mitigation of human miseries. A certain type of agnostic treats it as an undogmatic substitute for religion. He worships beauty, but nothing else; and expects from it all the consolations of religious experience without the burdens of religious belief. Even those who would refuse to art and literature this exalted position, are prepared to praise them without stint. They regard the contemplative study of beautiful things as a most potent instrument of civilization; in countless perorations they preach its virtues; delicacy of aesthetic discrimination they deem the surest proof of culture, and the enjoyment of aesthetic excellence its highest reward.
ARTHUR BALFOUR
Theism and Humanism
The well-known paradox of the theory of probabilities is that, to all seeming, it can extract knowledge from ignorance and certainty from doubt.
ARTHUR BALFOUR
Theism and Humanism
It is no doubt true that we are surrounded by advisers who tell us that all study of the past is barren except in so far as it enables us to determine the principles by which the evolution of human societies is governed. How far such an investigation has been up to the present time fruitful in results it would be unkind to inquire. That it will ever enable us to trace with accuracy the course which states and nations are destined to pursue in the future, or to account in detail for their history in the past, I do not in the least believe. We are borne along like travelers on some unexplored stream. We may know enough of the general configuration of the globe to be sure that we are making our way towards the ocean. We may know enough, by experience or theory, of the laws regulating the flow of liquids, to conjecture how the river will behave under the varying influences to which it may be subject. More than this we cannot know. It will depend largely upon causes which, in relation to any laws which we are ever likely to discover may properly be called accidental, whether we are destined sluggishly to drift among fever-stricken swamps, to hurry down perilous rapids, or to glide gently through fair scenes of peaceful cultivation.
ARTHUR BALFOUR
Lord Rector's Address, delivered at St. Andrews University, December 10, 1887
Some great crisis in its fate may stamp upon a race marks which neither lapse of time nor change of circumstance seem able wholly to efface; and empires may rise from barbarism to civilization and sink again from civilization into barbarism, within periods so brief that we may take it as certain, whatever be our opinion as to the transmission of acquired faculties, that no hereditary influence has had time to operate.
ARTHUR BALFOUR
Essays and Addresses
An acquaintance with the laws of nature does not always, nor even commonly, carry with it the means of controlling them. Knowledge is seldom power. And a sociologist so coldly independent of the social forces among which he lived as thoroughly to understand them, would, in all probability, be as impotent to guide the evolution of a community as an astronomer to modify the orbit of a comet.
ARTHUR BALFOUR
Essays and Addresses
Whereas reasons may, and usually do, figure among the proximate causes of belief ... it is always possible to ... penetrate but a short way down, and they are found no more.
ARTHUR BALFOUR
Theism and Humanism