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Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

- Albert J. Nock
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Author:
Albert J. Nock
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Life
Spiritual
Heritage
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Perhaps one reason for the falling-off of belief in a continuance of conscious existence is to be found in the quality of life that most of us lead. There is not much in it with which, in any kind of reason, one can associate the idea of immortality.

Diligent as one must be in learning, one must be as diligent in forgetting; otherwise the process is one of pedantry, not culture.

The university's business is the conservation of useless knowledge; and what the university itself apparently fails to see is that this enterprise is not only noble but indispensable as well, that society can not exist unless it goes on.

Perhaps the prevalence of pedantry may be largely accounted for by the common error of thinking that, because useful knowledge should be remembered, any kind of knowledge that is at all worth learning should be remembered too.

Life has obliged him to remember so much useful knowledge that he has lost not only his history, but his whole original cargo of useless knowledge; history, languages, literatures, the higher mathematics, or what you will - are all gone.

As far as I know, I have no pride of opinion.

The position of modern science, as far as an ignorant man of letters can understand it, seems not a step in advance of that held by Huxley and Romanes in the last century.

Like Prince von Bismarck in diplomacy, I have no secrets.

The question of who is right and who is wrong has seemed to me always too small to be worth a moment's thought, while the question of what is right and what is wrong has seemed all-important.

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Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.

Organized Christianity has always represented immortality as a sort of common heritage; but I never could see why spiritual life should not be conditioned on the same terms as all life, i. e., correspondence with environment.