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Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about.
— Tradition
Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about.
Precedents are not mere dusty phrases, which do not substantially affect the question before us. A precedent embalms a principle. The principle may be right or may be wrong—that is a question for discussion; but at the first glance it is right to conclude that it is a principle that has been acted upon and recognised by those who preceded us.
A tradition without intelligence is not worth having.
When there is freedom from mechanical conditioning, there is simplicity. The classical man is just a bundle of routine, ideas and tradition. If you follow the classical pattern, you are understanding the routine, the tradition, the shadow — you are not understanding yourself.
Do not deny the classical approach, simply as a reaction, or you will have created another pattern and trapped yourself there.
Tradition is the living faith of the dead; traditionalism is the dead faith of the living. Tradition lives in conversation with the past, while remembering where we are and when we are and that it is we who have to decide. Traditionalism supposes that nothing should ever be done for the first time, so all that is needed to solve any problem is to arrive at the supposedly unanimous testimony of this homogenized tradition.
Belief has its structures, and its symbols change. Its tradition changes. All the relationships within these forms are inter-dependent. We look at the symbols, we hope to read them, we hope for sharing and communication.
You do not understand your own tradition if you do not see it in relation to others.
The king ...Between a king and virtue.
Our understanding of the thought of the past is liable to be the more adequate, the less the historian is convinced of the superiority of his own point of view, or the more he is prepared to admit the possibility that he may have to learn something, not merely about the thinkers of the past, but from them.
It is of the essence of traditions that they cover or conceal their humble foundations by erecting impressive edifices on them.
