At last, the evening previous to our arrival at Liverpool, the slaveholders, convinced that reason, morality, common honesty, humanity, and Christianity, were all against them, and that argument was no longer any means of defence, or at least but a poor means, abandoned their post in debate, and resorted to their old and natural mode of defending their morality by brute force.

While you have strong frames and robust constitutions, you have not the gift of intellect—you could not think for yourselves—you could not provide for yourselves—so the Lord in his infinite goodness has given you kind masters to think for you—[laughter].

There are ultimately only two possible adjustments to life; one is to suit our lives to principles; the other is to suit principles to our lives. If we do not live as we think, we soon begin to think as we live. The method of adjusting moral principles to the way men live is just a perversion of the order of things.

Facts in our day are not the same as the facts in the time of Aristotle or Thomas Aquinas. But the principles by which these facts are interpreted have not changed, for common sense remains essentially the same throughout the ages.

This is a very imperfect analogy, because the nature of a thing is not a core but a principle.

Abstraction is the condition of the science of metaphysics, but in no way is its content.

It is possible to love more than we know. A simple person in good faith may have a greater love of God than a theologian and, as a result, a keener understanding of the ways of God with the heart than psychologists have.

What the new morality resolves itself into is this: You are wrong if you do a thing you do not feel like doing; and you are right if you do a thing you feel like doing. Such a morality is based not only on "fastidiousness," but on "facetiousness." The standard of morality then becomes the individual feeling of what is beautiful, instead of the rational estimate of what is right.

Celibacy is like poetry keeping the idea ever in mind like a dream; but marriage uses chisel and brush, concentrating more on marble and canvas. Celibacy jumps to a conclusion like an intuition; marriage, like reason, labors through ebb and flow, step by step.

The physical method becomes a philosophy when it asserts there is no higher knowledge than the empirical knowledge of scientific phenomena. The mathematical method becomes a philosophy when it asserts that some higher knowledge is needed to explain scientific facts, and that higher knowledge is mathematics.

The question: 'is the Euclidean geometry true?' has no significance for Poincaré, for these is no such thing as one geometry being more true than another.

The mathematical method is disinterested in the efficient cause and the final cause or the goodness of a thing and it should not be so disinterested.