mère Citations

Now, surely, when we want to educate ourselves for the purpose of citizenship…If you can clear the mind of cant and detect the fallacy, whatever guise it may be wearing, I think you have made a long step forward in the education that every citizen in a democracy that may hope to endure must have. I think that we all of us realise to-day that no civilised community is bound necessarily and by an

inscrutable fate to progress, and there are such things in civilisation as checks, that there is such a thing as retrogression, and that the mere existence of a civilised community is no guarantee either for its continuance or for its progress— in other words, that unless we are the faithful guardians of such civilisation as we have already attained to, we run the risk of seeing the whole of the

progress that has been made with such infinite labour up to our own time gradually slipping back and back and back.

I cannot rival L[loyd] G[eorge] at that sort of speech—full of clever thrusts, innuendos, malicious half-truths. To L[loyd] G[eorge] and Winston [Churchill] it is all part of a game; as for me, I cannot make speeches which are sheer and mere dialectic…If I had made the sort of speech about L[loyd] G[eorge] that I could have made it would be a cruel attack on an old man and it would have done

no good. All through his career, except during the War, he has done no end of harm, and his Versailles peace was iniquitous and his conduct after the peace execrable.

There were many mystical phenomena in Adrienne's life—stigmata, transferences, the radiating of light, levitation, speaking with tongues, and other things of that kind, but they all occurred in a totally unemphatic way. They were mere accompaniments to show forth the heart of the matter: what was to be passed on to the Church, invisibly through prayer and strenuous penance, visibly through the

dictated works. The criterion of her mysticism's authenticity lies primarily, if not exclusively, in the quality of what she did and what she had and has to say.

It is not inappropriate to describe the function of the teacher as that of acting to compel awareness. This is not to say that such compulsion contrives to bring a subject to act in the way in which the teacher believes the free man ought to act. It aspires only to assure that the subject is acting for himself and not as the mere instrument of unmediated impulses. There is even a compulsory

quality about the Socratic method for, by asking questions, by enquiring in the reasons and grounds for doing this or that, it forces a man to conceive of himself in terms of intentions; it thereby forces him to be free.
It does not force him, however, to act in a manner substantively different from this original impulses. … The man who swings at his enemy in blind rage may, after lengthy

consideration of creative alternatives, swing at him with cool deliberation. The intentionalist cannot accept the tradition of Kant, Green, and Bosanquet which polarizes conscious duty and preconscious desire and presupposes that reflective awareness will always produce substantive changes in the character of our goals, for to him it is the qualitative change that turns mere impulses into goals

that is significant for freedom.