There are very few theorems in advanced analysis which have been demonstrated in a logically tenable manner. Everywhere one finds this miserable way of concluding from the special to the general and it is extremely peculiar that such a procedure has led to so few of the so-called paradoxes.
Niels Henrik Abel
In considering any new subject, there is frequently a tendency, first, to overrate what we find to be already interesting or remarkable; and, secondly, by a sort of natural reaction, to undervalue the true state of the case, when we do discover that our notions have surpassed those that were really tenable
In order to live a life of nonviolence one must be willing to soften - to open one's heart to others, to forgive, to be compassionate, to be graceful, to be loving toward others and oneself, to be kind. We must be willing, in other words, to reject hardness as the measure of power and justice, and to embrace, instead, so much of what is commonly associated with the feminine. Indeed, it is no longer tenable - if it ever were - to assess and critique nonviolence in terms of whether or not it conforms to some masculine idea of the justice-seeking self.
Alycee J. Lane
What I affirm is the intuition that where God's presence is no longer a tenable supposition and where His absence is no longer a felt, indeed overwhelming weight, certain dimensions of thought and creativity are no longer attainable. And I would vary Yeats's axiom so as to say: no man can read fully, can answer answeringly to the aesthetic, whose "nerve and blood" are at peace in sceptical rationality, are now at home in immanence and verification. We must read as if.
Agnosticism is a perfectly respectable and tenable philosophical position; it is not dogmatic and makes no pronouncements about the ultimate truths of the universe. It remains open to evidence and persuasion; lacking faith, it nevertheless does not deride faith. Atheism, on the other hand, is as unyielding and dogmatic about religious belief as true believers are about heathens. It tries to use reason to demolish a structure that is not built upon reason.
Sydney J. Harris
An atheist before Darwin could have said, following Hume: I have no explanation for complex biological design. All I know is that God isn't a good explanation, so we must wait and hope that somebody comes up with a better one. I can't help feeling that such a position, though logically sound, would have left one feeling pretty unsatisfied, and that although atheism might have been logically tenable before Darwin, Darwin made it possible to be an intellectually fulfilled atheist.
The Oracle pursued a logical course of confuting theism, and leaving 'a-theism' the negative result. It did not, in the absurd terms of common religious propaganda, 'deny the existence of God.' It affirmed that God was a term for an existence imagined by man in terms of his own personality and irreducible to any tenable definition. It did not even affirm that 'there are no Gods'; it insisted that the onus of proof as to any God lay with the theist, who could give none compatible with his definitions.
We have already examined one of the objections that have been brought against the Quantity Theory; the objection that it only holds good ceteris paribus. No more tenable as an objection against the determinateness of our conclusions is reference to the possibility that an additional quantity of money may be hoarded. This argument has played a prominent role in the history of monetary theory; it was one of the sharpest weapons in the armoury of the opponents of the Quantity Theory. Among the arguments of the opponents of the Currency Theory it immediately follows the proposition relating to the elasticity of cash-economizing methods of payment, to which it also bears a close relation as far as its content is concerned.
Ludwig von Mises
The lesson for Asia is; if you have a central bank, have a floating exchange rate; if you want to have a fixed exchange rate, abolish your central bank and adopt a currency board instead. Either extreme; a fixed exchange rate through a currency board, but no central bank, or a central bank plus truly floating exchange rates; either of those is a tenable arrangement. But a pegged exchange rate with a central bank is a recipe for trouble.
These people look upon inequality as upon an evil. They do not assert that a definite degree of inequality which can be exactly determined by a judgment free of any arbitrariness and personal evaluation is good and has to be preserved unconditionally. They, on the contrary, declare inequality in itself as bad and merely contend that a lower degree of it is a lesser evil than a higher degree in the same sense in which a smaller quantity of poison in a man's body is a lesser evil than a larger dose. But if this is so, then there is logically in their doctrine no point at which the endeavors toward equalization would have to stop. Whether one has already reached a degree of inequality which is to be considered low enough and beyond which it is not necessary to embark upon further measures toward equalization is just a matter of personal judgments of value, quite arbitrary, different with different people and changing in the passing of time. As these champions of equalization appraise confiscation and 'redistribution' as a policy harming only a minority, viz., those whom they consider to be 'too' rich, and benefiting the rest-the majority-of the people, they cannot oppose any tenable argument to those who are asking for more of this allegedly beneficial policy. As long as any degree of inequality is left, there will always be people whom envy impels to press for a continuation of the equalization policy. Nothing can be advanced against their inference: If inequality of wealth and incomes is an evil, there is no reason to acquiesce in any degree of it, however low; equalization must not stop before it has completely leveled all individuals' wealth and incomes.
Ludwig von Mises