Quotes: 490 total. 2 Misattributed. 1 Disputed. 22 About.
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|Date (year)||1851||55 - 2349|
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I am a most unhappy man. I have unwittingly ruined my country. A great industrial nation is controlled by its system of credit….
"But there are times when being happy — just happy, nothing else — is simply vile." "Why?" Jill inquired. "Because," Enrique reasoned, "one cant be happy in a place where everybody is unhappy."
We must not look too dangerous to the enemy. This does not mean that we cannot do anything that threatens him. After all, our mere possession of a Type I Deterrence capability implies that we can harm him if we desire. But it does mean, to the extent that is consistent with our other objectives, we should not make him more insecure than is necessary. We do not want to make him so unhappy and distraught that he will be tempted to end his anxieties by the use of drastic alternatives. We do not wish him to conclude, "better a fearful end than endless fear." We must not appear to be excessively aggressive, irresponsible, trigger-happy, or accident prone, today or in the future.
"...I said everything that matters... Don't take my advice. Or anyone's advice. Trust yourself. For good or for bad, happy or unhappy, it's your life, and what you do with it has always been entirely up to you."
"Kindness" covers all of my political beliefs. No need to spell them out. I believe that if, at the end, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn't always know this and am happy I lived long enough to find it out.
This story ["The Depressed Person"] was the most painful thing I ever wrote. It's about narcissism, which is a part of depression. The character has traits of myself. I really lost friends while writing on that story, I became ugly and unhappy and just yelled at people. The cruel thing with depression is that it's such a self-centered illness - Dostoevsky shows that pretty good in his "Notes from Underground". The depression is painful, you're sapped/consumed by yourself; the worse the depression, the more you just think about yourself and the stranger and repellent you appear to others.
"Doubtless," said I, "what it utters is its only stock and store, Caught from some unhappy master whom unmerciful Disaster Followed fast and followed faster till his songs one burden bore.
Unhappily, even by Aristotle, experience was too frequently neglected and too carelessly interrogated. The vigilance of scientific scepticism was wanting. Yet at times he seems thoroughly impressed with the necessity of securing his basis before attempting to build. "Let us first understand the facts, and then we may seek for their causes."
"…Oh, let me be silly a little. You don't know how unhappy I have been. And now I know that there has been no deep sin in this business at all. Only a little lunacy, perhaps—and who minds that?"
"The men were perfectly content to fly as many missions as we asked them as long as they thought they had no alternative. Now you've given them hope, and they're unhappy. So the blame is all yours."
For old, unhappy, far-off things, And battles long ago.
The good ended happily, and the bad unhappily. That is what Fiction means.
Socialism. Here I am at at one with you. I have always been opposed to it. It is now taking hold of both parties, in a way I much dislike: & unhappily Lord Salisbury is one of its leaders, with no Lord Hartington (see his speech at Darwen) to oppose him.
All happy families resemble one another, each unhappy family is unhappy in its own way.
Your most unhappy customers are your greatest source of learning.
To love is to suffer. To avoid suffering, one must not love. But, then one suffers from not loving. Therefore, to love is to suffer, not to love is to suffer, to suffer is to suffer. To be happy is to love, to be happy, then, is to suffer, but suffering makes one unhappy, therefore, to be unhappy one must love, or love to suffer, or suffer from too much happiness — I hope you're getting this down.
It's the most unhappy people who most fear change.
Happy families are all alike; every unhappy family is unhappy in its own way.
"I was sort of an amoral little jerk when I was young. I was arrogant about being smarter than other people, but unhappy that I wasn't able to spend all my time doing what I wanted. I spent a year in a juvenile home for a first offense after an evaluation by a psychologist went very badly."
The search for happiness is one of the chief sources of unhappiness.
Unhappy that I am, I cannot heave My heart into my mouth: I love your majesty According to my bond; no more nor less.
If you don't want a man unhappy politically, don't give him two sides to a question to worry him; give him one. Better yet, give him none.
If you plan on being anything less than you are capable of being, you will probably be unhappy all the days of your life.
If there were in the world today any large number of people who desired their own happiness more than they desired the unhappiness of others, we could have a paradise in a few years.
Undisturbed calmness of mind is attained by cultivating friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and indifference toward the wicked.
Is there so much hate for the ones we love? Tell me, we both matter, don't we? You, it's you and me. It's you and me won't be unhappy.
No one is completely unhappy at the failure of his best friend.
I have been very happy, very rich, very beautiful, much adulated, very famous, and very unhappy.
Unhappiness is best defined as the difference between our talents and our expectations.
The Endgame: "The object of this game is to dare to fall with a noose around your neck from a place sufficiently off the ground such that a fall will hang you. The object of the game is to punish those who have caused great unhappiness by their selfish actions. This is the best game of all because the winner is also the loser and the judge's decision is always final."
Communists are people who fancied that they had an unhappy childhood.
Men who are unhappy, like men who sleep badly, are always proud of the fact.
Destroy all creatures for thy sport or gust, Yet cry, if man's unhappy, God's unjust.
Man's unhappiness, as I construe, comes of his greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite.
We call that person who has lost his father, an orphan; and a widower that man who has lost his wife. But that man who has known the immense unhappiness of losing a friend, by what name do we call him? Here every language is silent and holds its peace in impotence.
It takes patience to appreciate domestic bliss; volatile spirits prefer unhappiness.
I am more and more convinced that our happiness or our unhappiness depends far more on the way we meet the events of life than on the nature of those events themselves.
I would say that the most emotional moment was her listening to the playback of "I'm a Fool to Want You." There were tears in her eyes... After we finished the album I went into the control room and listened to all the takes. I must admit I was unhappy with her performance, but I was just listening musically instead of emotionally. It wasn't until I heard the final mix a few weeks later that I realized how great her performance really was.
All happy families resemble one another; every unhappy family is unhappy in its own way.
No one can look back on his schooldays and say with truth that they were altogether unhappy.
Women's Lib? Poor little things. They always look so unhappy. Have you noticed how bitter their faces are?
A gentleman who had been very unhappy in marriage, married immediately after his wife died: Johnson said, it was the triumph of hope over experience.
You needn't tell me that a man who doesn't love oysters and asparagus and good wines has got a soul, or a stomach either. He's simply got the instinct for being unhappy highly developed.
The unhappy person resents it when you try to cheer him up, because that means he has to stop dwelling on himself and start paying attention to the universe. Unhappiness is the ultimate form of self-indulgence. When you're unhappy, you get to pay a lot of attention to yourself. You get to take yourself oh so very seriously.
This planet has — or rather had — a problem, which was this: most of the people living on it were unhappy for pretty much of the time. Many solutions were suggested for this problem, but most of these were largely concerned with the movement of small green pieces of paper, which was odd because on the whole it wasn't the small green pieces of paper that were unhappy.
"Turn on" meant go within to activate your neural and genetic equipment. Become sensitive to the many and various levels of consciousness and the specific triggers that engage them. Drugs were one way to accomplish this end. "Tune in" meant interact harmoniously with the world around you — externalize, materialize, express your new internal perspectives. Drop out suggested an elective, selective, graceful process of detachment from involuntary or unconscious commitments. "Drop Out" meant self-reliance, a discovery of one's singularity, a commitment to mobility, choice, and change. Unhappily my explanations of this sequence of personal development were often misinterpreted to mean "Get stoned and abandon all constructive activity."
Women get more unhappy the more they try to liberate themselves.
Man is unhappy because he doesn't know he's happy. It's only that.
In an ugly and unhappy world the richest man can purchase nothing but ugliness and unhappiness.
A man of action forced into a state of thought is unhappy until he can get out of it.
A fool with a heart and no sense is just as unhappy as a fool with sense and no heart.
You deserve a longer letter than this; but it is my unhappy fate seldom to treat people so well as they deserve.
Hell is of this world and there are men who are unhappy escapees from hell, escapees destined eternally to reenact their escape.
The most unhappy thing about conservation is that it is never permanent. If we save a priceless woodland today, it is threatened from another quarter tomorrow.
The three great American vices seem to be efficiency, punctuality, and the desire for achievement and success. They are the things that make the Americans so unhappy and so nervous.
The mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man: but he who has seen it and does not fly to this refuge is unhappy.
"You will be very welcome," answered Dorothy, "for you will help to keep away the other wild beasts. It seems to me they must be more cowardly than you are if they allow you to scare them so easily." "They really are," said the Lion, "but that doesn't make me any braver, and as long as I know myself to be a coward I shall be unhappy."
No human eye can isolate the unhappy coincidence of line and place which suggests evil in the face of a house, and yet somehow a maniac juxtaposition, a badly turned angle, some chance meeting of roof and sky, turned Hill House into a place of despair, more frightening because the face of Hill House seemed awake, with a watchfulness from the blank windows and a touch of glee in the eyebrow of a cornice.
None think the great unhappy but the great.
None think the great unhappy, but the great.
You cannot be both unhappy and fully present in the Now.
It's far better to be unhappy alone than unhappy with someone — so far.
A person who longs to leave the place where he lives is an unhappy person.
In the best kind of affection a man hopes for a new happiness rather than for escape from an old unhappiness.
Now, if someone tries to monopolize the Web, for example pushes proprietary variations on network protocols, then that would make me unhappy.
Hello, I know that you've been feeling tired. I bring you love and deeper understanding. Hello, I know that you're unhappy. I bring you love and deeper understanding….
It has appeared that from the inevitable laws of our nature, some human beings must suffer from want. These are the unhappy persons who, in the great lottery of life, have drawn a blank.
As for me, all I know is that I know nothing, for when I don't know what justice is, I'll hardly know whether it is a kind of virtue or not, or whether a person who has it is happy or unhappy.
Discrimination still exists. Some people feel that their own beliefs are being threatened. Some are unhappy about unfamiliar cultures. They all need to be reassured that there is so much to be gained by reaching out to others; that diversity is indeed a strength and not a threat.
Unhappy it is though to reflect, that a Brother's Sword has been sheathed in a Brother's breast, and that, the once happy and peaceful plains of America are either to be drenched with Blood, or Inhabited by Slaves. Sad alternative! But can a virtuous Man hesitate in his choice?
My life is fair game for anybody. I spent an unhappy, penniless childhood in Brooklyn. I had to slug my way up in a town called Hollywood where people love to trample you to death. I don't relax because I don't know how. I don't want to know how. Life is too short to relax.
The man who acquires easily things for which he feels only a very moderate desire concludes that the attainment of desire does not bring happiness. If he is of a philosophic disposition, he concludes that human life is essentially wretched, since the man who has all he wants is still unhappy. He forgets that to be without some of the things you want is an indispensable part of happiness.
This success permits us to hope that after thirty or forty years of observation on the new Planet [Neptune], we may employ it, in its turn, for the discovery of the one following it in its order of distances from the Sun. Thus, at least, we should unhappily soon fall among bodies invisible by reason of their immense distance, but whose orbits might yet be traced in a succession of ages, with the greatest exactness, by the theory of Secular Inequalities.
Just don't compare it with a real language, or you'll be unhappy...
Unhappy the general who comes on the field of battle with a system.
Happiness is surely the best teacher of good manners: only the unhappy are churlish in deportment.
I am one of those unhappy persons who inspire bores to the greatest flights of art.
Those who do not observe the movements of their own minds must of necessity be unhappy.
Well, I'd rather be unhappy than have the sort of false, lying happiness you were having here.
To pursue a goal which is by definition unattainable is to condemn oneself to a state of perpetual unhappiness.
Andrea: Unhappy is the land that breeds no hero. Galileo: No, Andrea: Unhappy is the land that needs a hero.
There are people who can do all fine and heroic things but one! keep from telling their happinesses to the unhappy.
Let no one till his death Be called unhappy. Measure not the work Until the day's out and the labour done.
The fact that Saigyo composed a poem that begins, "I shall be unhappy without loneliness," shows that he made loneliness his master.
One great reason why clergymen’s households are generally unhappy is because the clergyman is so much at home or close about the house.
In youth alone, unhappy mortals live; But, ah! the mighty bliss is fugitive: Discolour'd sickness, anxious labour, come, And age, and death's inexorable doom.
Why are you unhappy? Because 99.9 per cent Of everything you think, And of everything you do, Is for yourself — And there isn't one.
The most intelligent young people in Western countries tend to have that kind of unhappiness that comes of finding no adequate employment for their best talents.
No small misery is caused by overworked and unhappy people, in the dark views which they necessarily take up themselves, and force upon others, of work itself.
An unhappy gentleman, resolving to wed nothing short of perfection, keeps his heart and hand till both get so old and withered that no tolerable woman will accept them.
The happiness and unhappiness of the rational, social animal depends not on what he feels but on what he does; just as his virtue and vice consist not in feeling but in doing.
It is the law of life that if you are kind to someone you feel happy. If you are cruel you are unhappy. And if you hurt someone, you will be hurt back.
It is the law of life that if you are kind to someone you feel happy. If you are cruel you are unhappy. And if you hurt someone, you will be hurt back.
"Greig, currently hot in the TV comedy Green Wing, has a dark, brittle glamour that isn't quite beauty (there's a disconcerting touch of Edwina Currie about her) and suggests an incipient unhappiness lurking beneath the ready wit."
A mistake which is commonly made about neurotics is to suppose that they are interesting. It is not interesting to be always unhappy, engrossed with oneself, malignant or ungrateful, and never quite in touch with reality. Neurotics are heartless.
Above all, we must forgive the unhappy souls who have elected to make the pilgrimage on foot, who skirt the shore and look uncomprehendingly upon the horror of the struggle, the joy of victory, the profound hopelessness of the vanquished.
Happy are those who have departed through martyrdom. Unhappy am I that I still survive.… Taking this decision is more deadly than drinking from a poisoned chalice. I submitted myself to Allah's will and took this drink for His satisfaction.
Silence accompanies the most significant expressions of happiness and unhappiness: those in love understand one another best when silent, while the most heated and impassioned speech at a graveside touches only outsiders, but seems cold and inconsequential to the widow and children of the deceased.
I think she'd be happy in the way that we're going about it but slightly unhappy about the way the other people were going about it as in saying, 'Look: you're not normal, so stop trying to be normal,' which is very much what we get a lot.
Let not another's disobedience to Nature become an ill to you; for you were not born to be depressed and unhappy with others, but to be happy with them. And if any is unhappy, remember that he is so for himself; for God made all men to enjoy felicity and peace.
As an aesthetic surgeon, one simply knows a difficult or dangerous or unhappy patient when one sees one. This learned response to the difficult patient places the surgeon in the position of the psychiatrist. The history of aesthetic surgery runs remarkably parallel to that of psychoanalysis as well as psychosomatic medicine.
The words that reverberate for us at the confines of this long adventure of rebellion are not formulas for optimism, for which we have no possible use in the extremities of our unhappiness, but words of courage and intelligence which, on the shores of the eternal seas, even have the qualities of virtue.
I find myself just in the same situation of mind you describe as your own, heartily wishing the good, that is the quiet of my country, and hoping a total end of all the unhappy divisions of mankind by party-spirit, which at best is but the madness of many for the gain of a few.
The questions which for years were in dispute between the State and General Government, and which unhappily were not decided by the dictates of reason, but referred to the decision of war, having been decided against us, it is the part of wisdom to acquiesce in the result, and of candor to recognize the fact.
I think that the tendency for most people is to fall back on a comic interpretation of things — because things are so sad, so terrible. If you didn't laugh you'd kill yourself. But the truth of the matter is that existence in general is very very tragic, very very sad, very brutal and very unhappy.
The most unhappy of all men is the man who cannot tell what he is going to do, who has got no work cut-out for him in the world, and does not go into it. For work is the grand cure of all the maladies and miseries that ever beset mankind,—honest work, which you intend getting done.
I am persuaded that those who quite sincerely attribute their sorrows to their views about the universe are putting the cart before the horse: the truth is they are unhappy for some reasons of which they are not aware, and this unhappiness leads them to dwell upon the less agreeable characteristics of the world in which they live.
Trials never end, of course. Unhappiness and misfortune are bound to occur as long as people live, but there is a feeling now, that was not here before, and is not just on the surface of things, but penetrates all the way through: We've won it. It's going to get better now. You can sort of tell these things.
The world is so unhappy because it is ignorant of the true Self. Man's real nature is happiness. Happiness is inborn in the true Self. Man's search for happiness is an unconscious search for his true Self. The true Self is imperishable; therefore, when a man finds it, he finds a happiness which does not come to an end.
A man may feel so completely thwarted that he seeks no form of satisfaction, but only distraction and oblivion. He then becomes a devotee of "pleasure." That is to say, he seeks to make life bearable by becoming less alive. Drunkenness, for example, is temporary suicide: the happiness that it brings is merely negative, a momentary cessation of unhappiness.
The same lesson [of the pessimistic pleasure-seeker] was taught by the very powerful and very desolate philosophy of Oscar Wilde. It is the carpe diem religion; but the carpe diem religion is not the religion of happy people, but of very unhappy people. Great joy does not gather the rosebuds while it may; its eyes are fixed on the immortal rose which Dante saw.
Inner peace is the key: if you have inner peace, the external problems do not affect your deep sense of peace and tranquility. In that state of mind you can deal with situations with calmness and reason, while keeping your inner happiness. That is very important. Without this inner peace, no matter how comfortable your life is materially, you may still be worried, disturbed or unhappy because of circumstances.
Anyone who has read Yeats’s wonderful Autobiography will remember his Sligo—shabby, shadowed, half country and half sea, full of confused romance, superstition, poverty, eccentricity, unrecognized anachronism, passion and ignorance and the little boy’s misery. Yeats was treated well but was bitterly unhappy; he prayed that he would die, and used often to say to himself: “When you are grown up, never talk as grown-up people do of the happiness of childhood.”
I say that they can be solved; there is no problem that cannot be, but faith is necessary. Think of the faith I had to have eighteen years ago, a single man on a lonely path. Yet I have come to leadership of the German people... Life is hard for many, but it is hardest if you are unhappy and have no faith. Have faith. Nothing can make me change my own belief.
Abolitionists were unhappy with Lincoln for apparently making such concessions to the slavers. As it happened, of course, Lincoln made the Emancipation Proclamation at the first decent opportunity, on September 22, 1862, and the war in fact became an instrument of radical abolitionists, not only freeing the slaves, even in loyal border states, Missouri, Kentucky, Maryland, and Delaware, by the Thirteenth Amendment, but amending the constitution to guarantee civil and voting rights to them. The Fourteenth and Fifteenth Amendments, however, were poorly enforced after President Grant.
I am a lawyer. I think that one of the most fundamental responsibilities, not only of every citizen, but particularly of lawyers, is to give testimony in a court of law, to give it honestly and willingly, and it will be a very unhappy day for Anglo-Saxon justice when a man, even a man in public life, is too timid to state what he knows and what he has heard about a defendant in a criminal trial for fear that defendant might be convicted. That would to me be the ultimate timidity.
Now in all of us, however constituted, but to a degree the greater in proportion as we are intense and sensitive and subject to diversified temptations, and to the greatest possible degree if we are decidedly psychopathic, does the normal evolution of character chiefly consist in the straightening out and unifying of the inner self. The higher and the lower feelings, the useful and the erring impulses, begin by being a comparative chaos within us — they must end by forming a stable system of functions in right subordination. Unhappiness is apt to characterize the period of order-making and struggle.
The part that interests me is that society is organized in such a way that the natural instincts of men are shameful and criminal while the natural instincts of women are mostly legal and acceptable. In other words, men are born as round pegs in a society full of square holes. Whose fault is that? Do you blame the baby who didn't ask to be born male? Or do you blame the society that brought him into the world, all round-pegged and turgid, and said, "Here's your square hole"?The way society is organized at the moment, we have no choice but to blame men for bad behavior. If we allowed men to act like unrestrained horny animals, all hell would break loose. All I'm saying is that society has evolved to keep males in a state of continuous unfulfilled urges, more commonly known as unhappiness.
"Every man is a suffering-machine and a happiness-machine combined. The two functions work together harmoniously, with a fine and delicate precision, on the give-and-take principle. For every happiness turned out in the one department the other stands ready to modify it with a sorrow or a pain - maybe a dozen. In most cases the man's life is about equally divided between happiness and unhappiness. When this is not the case the unhappiness predominates - always; never the other. Sometimes a man's make and disposition are such that his misery-machine is able to do nearly all the business. Such a man goes through life almost ignorant of what happiness is. Everything he touches, everything he does, brings a misfortune upon him. You have seen such people? To that kind of a person life is not an advantage, is it? It is only a disaster. Sometimes for an hour's happiness a man's machinery makes him pay years of misery. Don't you know that? It happens every now and then. I will give you a case or two presently. Now the people of your village are nothing to me - you know that, don't you?"
One gets a bad habit of being unhappy.
There is not a more unhappy being than a superannuated idol.
Whether happy or unhappy, life is the only treasure man possesses[.]
Happy or unhappy, life is the only treasure which man possesses[.]
Promotion is one's growth at the cost of another. - Unhappy staff
'Is there, friend,' he cries, 'a spot That knows not Troy's unhappy lot?'
My routines come out of total unhappiness. My audiences are my group therapy.
[N]othing is worthwhile on this unhappy earth except the fulfilment of a man's desire.
All the evil in the world, and all the unhappiness, comes from the I-concept.
Peace, peace is what I seek and public calm, Endless extinction of unhappy hates.
The world of the happy is quite different from the world of the unhappy. (6.43)
Que pour les malheureux l'heure lentement fuit! How slowly the hours pass to the unhappy.
High stations, tumult, but not bliss, create; None think the great unhappy, but the great.
The nicest thing about being happy is that you think you'll never be unhappy again.
In every adversity of fortune, to have been happy is the most unhappy kind of misfortune.
As if Misfortune made the throne her seat, And none could be unhappy but the great.
What! Would you slap the Porcupine? Unhappy child — desist! Alas! That any friend of mine Should turn Tupto-philist.
Why does my Muse only speak when she is unhappy? She does not, I only listen when I am unhappy.
Alas for the unhappy man that is called to stand in the pulpit, and not give the bread of life.
A harmonious being cannot believe in God. Saints, criminals, and paupers have launched him, making him available to all unhappy people.
As you live out your desolation, you can be either unhappy or happy. Having that choice is what constitutes your freedom.
Identify the things and people that make you feel unhappy and eliminate them from your life. Nothing good can come from them.
You are what you are because it's what you have chosen to be. If you're unhappy, YOU MUST CHANGE FROM THE INSIDE OUT.
Someday, somehow, I am going to do something useful, something for people. They are, most of them, so helpless, so hurt and so unhappy.
A strong nor'-wester's blowing, Bill! Hark! don't ye hear it roar now? Lord help 'em, how I pities them Unhappy folks on shore now!
A strong nor'wester's blowing, Bill! Hark! don't ye hear it roar now? Lord help 'em, how I pities them Unhappy folks on shore now!
A strong nor'wester's blowing, Bill; Hark! don't ye hear it roar now? Lord help 'em, how I pities them Unhappy folks on shore, now.
Of course, like all young men, I tried to be as unhappy as I could — a kind of Hamlet and Raskolnikov rolled into one.
We don't go to school to learn, but to be soaked in the prejudices of our class, without which we should be useless and unhappy.
When you are angry, it means you, yourself are unhappy. Even if you are wronged, you are still making yourself unhappy if you feel anger.
To John I owed great obligation; But John, unhappily, thought fit To publish it to all the nation: Sure John and I are more than quit.
Her early years were very unhappy, and she decided she would have a good time if she ever got a chance. Later on, she overdid it a little.
I've had a lot of unhappiness in my life — and a lot of happiness. Who doesn't? Maybe I've learned enough to be able to guide my daughters.
If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made man to enjoy felicity and constancy of good. (122).
In my servant the ant, my tiny servant, who hoards greedily like a miser. Who works like one unhappy and who has no break and who has no rest.
To be happy, one only must be able to confront, which is to say, experience, those things that are. Unhappiness is only this: the inability to confront that which is.
My mission is to suffer for all those who suffer without knowing it. I must pay for them, expiate their unconsciousness, their luck to be ignorant of how unhappy they are.
As enjoyments, born of contacts (with external objects), have a beginning and an end, they become the cause of unhappiness. The wise man, O Kaunteya! does not find happiness in them.
The unhappy truth is that male homosexuality will never be fully accepted by the heterosexual majority, who are obeying the dictates not of bigoted society or religion but of procreative nature.
She is one with me. Love — it comes back to me. Love is an unhappy man and unhappy woman. I awake — uttering the feeble cry of the babe new-born.
A few strong instincts and a few plain rules, Among the herdsmen of the Alps, have wrought More for mankind at this unhappy day Then all the pride of intellect and thought?
Christianity, above all, consoles; but there are naturally happy souls who do not need consolation. Consequently, Christianity begins by making such souls unhappy, for otherwise it would have no power over them.
I do not say think as I think, but think in my way. Fear no shadows, least of all in that great spectre of personal unhappiness which binds half the world to orthodoxy.
There is no happiness without forgetfulness. I have never known a real man of action to be unhappy during action. How could he be? Like a child at play, he stops thinking of himself.
Great lovers will always be unhappy, because, for them, love is of supreme importance. Consequently they demand of their beloved the same intensity of thought as they have for her, otherwise they feel betrayed.
They die and leave their wives their money. I should know, shouldn't I? Sometimes they're driving home from their mistress's apartment and their brakes suddenly fail. An accident, Delores, can be an unhappy woman's best friend.
No great amount of experience is required to discover that the greedy search for money or success will almost always lead men into unhappiness. Why? Because that kind of life makes them depend upon things outside themselves.
He was unhappy with the relativity of motion, even though it is a consequence of his equations, and to escape it he postulated the existence of "absolute" space, with respect to which true rest and motion are defined.
Buddhism teaches that a craving for things outside ourselves causes an unhappy and pointless search for security. It teaches me to stop following every impulse and to learn restraint. Obviously, I lost track of what I was taught.
Countless people, from maharajas to millionaires and from pukkha sahibs to pretty ladies, will hate the new world order, be rendered unhappy by the frustration of their passions and ambitions through its advent and will die protesting against it.
Evolution has meant that our prefrontal lobes are too small, our adrenal glands are too big, and our reproductive organs apparently designed by committee; a recipe which, alone or in combination, is very certain to lead to some unhappiness and disorder.
When we are not too anxious about happiness and unhappiness, but devote ourselves to the strict and unsparing performance of duty, then happiness comes of itself — nay, even springs from the midst of a life of troubles and anxieties and privations.
Imagine a man who doesn't believe in anything, hope for anything, doesn't love anyone. This is a description of a dead or paralyzed soul. This happens from great grief, or from an unhappy upbringing when parents make from their children's souls paralytics.
I do not doubt that it would be easier for fate to take away your suffering than it would for me. But you will see for yourself that much has been gained if we succeed in turning your hysterical misery into common unhappiness.
Marriage is tough, because it is woven of all these various elements, the weak and the strong. "In love-ness" is fragile for it is woven only with the gossamer threads of beauty. It seems to me absurd to talk about "happy" and "unhappy" marriages.
To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.
Like all the rich he could not bring himself to believe that the poor (look at their houses, look at their clothes!) could really suffer. Like all the cultivated he believed that only the widely read could be said to know that they were unhappy.
He who is certain he knows the ending of things when he is only beginning them is either extremely wise or extremely foolish; no matter which is true, he is certainly an unhappy man, for he has put a knife in the heart of wonder.
Unhappily, to borrow the words of Ganganelli, a large majority of mankind are "mere abortions": calling themselves rational and intelligent beings, they act as if they had neither brains nor conscience, and as if there were no God, no accountability, no heaven, no hell, no eternity.
To think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral down into ever-increasing unhappiness. To think good thoughts, however, requires effort. This is one of the things that discipline — training — is about.
What you say about Gladstone is most just. What restlessness! What vanity! And what unhappiness must be his! Easy to say he is mad. It looks like it. My theory about him is unchanged: A ceaseless Tartuffe from the beginning. That sort of man does not get mad at 70.
Joseph Brodsky, writing about Mandelstam, called lyricism the ethics of language. Larkin's wit is the ethics of his poetry. It brings his distress under our control. It makes his personal unhappiness our universal exultation. Armed with his wit, he faces the worst on our behalf, and brings it to order.
The happiest man is the one who knows how to obtain the greatest sum of happiness without ever failing in the discharge of his duties, and the most unhappy is the man who has adopted a profession in which he finds himself constantly under the sad necessity of foreseeing the future.
It is one of the unhappy incidents of the federal system that a self-righteous Supreme Court, acting on its Members' personal view of what would make a 'more perfect Union' (a criterion only slightly more restrictive than a 'more perfect world') can impose its own favored social and economic dispositions nationwide.
I was so, so lost and unhappy. If you listen to the songs on the first album, you can hear it. They’re really sad songs and they come from a lonely place. The relationship broke up, and I went into free fall. I saw drugs as a way of avoiding…the darkness.
Among the idle rich, boredom is one of the most common causes of unhappiness. People who have difficulty in earning their living may suffer greatly, but they are not bored. Wealthy men and women become bored when they depend upon the theater for their enjoyment instead of making their own lives interesting.
It is uncomfortable to ask condemned people about their sentences just as it is awkward to ask wealthy people why they need so much money, why they use their wealth so poorly, and why they don’t just get rid of it when they recognize that it is the cause of their unhappiness.
If in your own experience you haven't yet learned the truth of the deception of feelings, then you just have to go on believing and thinking, having faith in the past and hope in the future, being happy today and unhappy tomorrow, but never being in command of your own life for long.
The secret of being miserable is to have leisure to bother about whether you are happy or not. The cure for it is occupation, because occupation means pre-occupation; and the pre-occupied person is neither happy nor unhappy, but simply alive and active, which is pleasanter than any happiness until you are tired of it.
I believe that Mugabe was … driven into a permanent rage by the adulation heaped internationally on Nelson Mandela, an accolade of praise and recognition that he felt was more properly due to himself. And, harboring this grievance, he decided to denude his own unhappy country of anything that might remind anybody of Mandela's legacy.
What the country needs most at the present moment is a spirit of self-sacrifice on the part of our educated young men, and they may take it from me that they cannot spend their lives in a better cause than raising the moral and intellectual level of their unhappy low castes and promoting their well-being.
Nell: Nothing is funnier than unhappiness.Nagg: Oh?Nell: Yes, yes, it's the most comical thing in the world. And we laugh, we laugh, with a will, in the beginning. But it's always the same thing. Yes, it's like the funny story we have heard too often, we still find it funny, but we don't laugh any more.
His work is evil, and he is one of those unhappy beings of whom one can say that it would be better had he never been born. I will not, certainly, deny his detestable fame. No one before him has raised so lofty a pile of ordure. That is his monument, and its greatness cannot be disputed.
When I was 13, I was flat as a board and totally unhappy about it. I would write in my diary every day, Oh, if I could just have a B cup by summer! I actually prayed for big boobs. So I developed at about 14, and then I was 15, 16, 17, and they kept going.
There are two godheads: the world and my independent I. I am either happy or unhappy, that is all. It can be said: good or evil do not exist. A man who is happy must have no fear. Not even in the face of death. Only a man who lives not in time but in the present is happy.
Originality is a thing we constantly clamour for, and constantly quarrel with; as if, observes our author himself, any originality but our own could be expected to content us! In fact all strange thing are apt, without fault of theirs, to estrange us at first view, and unhappily scarcely anything is perfectly plain, but what is also perfectly common.
The sense of unhappiness is so much easier to convey than that of happiness. In misery we seem aware of our own existence, even though it may be in the form of a monstrous egotism: this pain of mine is individual, this nerve that winces belong to me and to no other. But happiness annihilates us: we lose our identity.
I feel ever so strongly that an artist must be nourished by his passions and his despairs. These things alter an artist whether for the good or the better or the worse. It must alter him. The feelings of desperation and unhappiness are more useful to an artist than the feeling of contentment, because desperation and unhappiness stretch your whole sensibility.
The second reason to abandon environmental religion is more pressing. Religions think they know it all, but the unhappy truth of the environment is that we are dealing with incredibly complex, evolving systems, and we usually are not certain how best to proceed. Those who are certain are demonstrating their personality type, or their belief system, not the state of their knowledge.
Most scientists are happiest when they are making clear progress, solving some perhaps small but well-defined and significant problems by clever adaptations of known techniques. Most people—perhaps all—feel acutely anxious and unhappy when they are "groping in the dark" or find themselves poised uneasily upon "no firm foundation." We must admire the courage of those rare individuals who, like Einstein, systematically seek out such situations.
We think of intelligence and perception as taking place exclusively in our brains, but yoga teaches us that awareness and intelligence must permeate the body. Each part of the body literally has to engulfed by the intelligence. We must create a marriage between the awareness of the body and that of the mind. When two parties do not cooperate, there is unhappiness on both sides.
Nothing of that which is conducive to help man, collectively or individually, to live — not "happily" — but less unhappily in this world, ought to be indifferent to the Theosophist-Occultist. It is no concern of his whether his help benefits a man in his worldly or spiritual progress; his first duty is to be ever ready to help if he can, without stopping to philosophize.
'There was a time,' Nikolai Artemyevitch resumed, 'when daughters did not allow themselves to look down on their parents—when the parental authority forced the disobedient to tremble. That time has passed, unhappily: so at least many persons imagine; but let me tell you, there are still laws which do not permit—do not permit—in fact there are still laws. I beg you to mark that: there are still laws——'
The fact that labour is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself.
His most substantial contribution to American politics is that he showed that in the right conditions and with the right strategy, you can drive an independent populist truck straight through the Potemkin village that is the party system. … His legacy is that he showed that a centrist candidate with a healthy disrespect for big everything — corporations, government, media — can rally the unhappy, inchoate middle and ride that into office.
Suddenly I am pushed by a movement of the horse on which I am lying. I see that he has turned his great head aside; he is mournfully eating grass. I saw this horse but lately in the middle of the regiment — I know him by the white in his mane — rearing and whinnying like the true battle-chargers; and now, broken somewhere, he is silent as the truly unhappy are.
The unhappy legacies of authoritarianism can be removed only if the concept of absolute power as the basis of government is replaced by the concept of confidence as the mainspring of political authority: the confidence of the people in their right and ability to decide the destiny of their nation, mutual confidence between the people and their leaders and, most important of all, confidence in the principles of justice, liberty and human rights.
The story of a theory's failure often strikes readers as sad and unsatisfying. Since science thrives on self-correction, we who practice this most challenging of human arts do not share such a feeling. We may be unhappy if a favored hypothesis loses or chagrined if theories that we proposed prove inadequate. But refutation almost always contains positive lessons that overwhelm disappointment, even when […] no new and comprehensive theory has yet filled the void.
People will tell us that without the consolations of religion they would be intolerably unhappy. So far as this is true, it is a coward's argument. Nobody but a coward would consciously choose to live in a fool's paradise. When a man suspects his wife of infidelity, he is not thought the better of for shutting his eyes to the evidence. And I cannot see why ignoring evidence should be contemptible in one case and admirable in the other.
The man who forgets does not forgive, he only loses the remembrance of the harm inflicted on him; forgiveness is the offspring of a feeling of heroism, of a noble heart, of a generous mind, whilst forgetfulness is only the result of a weak memory, or of an easy carelessness, and still oftener of a natural desire for calm and quietness. Hatred, in the course of time, kills the unhappy wretch who delights in nursing it in his bosom.
Whether you are interested in moksha, liberation, freedom, transformation, you name it, you are interested in happiness without one moment of unhappiness, pleasure without pain, it is the same thing. Whether one is here in India or Russia or in America or anywhere, what people want is to have one without the other. But there is no way you can have one without the other. This demand is not in the interest of the survival of this living organism.
But in our ignorance we emotionalise joy, beauty and love. We make feelings of them, personal interpretations based on our old emotions. We put our personal past on the present with the result that joy, beauty and love don't seem to last. But it's our emotional substitutes that don't last and we become bored, discontented and unhappy again. The sensation or knowledge of joy, beauty and love is of course still there but it's overwhelmed by these coarser feelings.
I want to write — I want to write — I want to write and never never never will. I know it and I am so unhappy and it seems as though nothing else mattered. Whatever I'm doing, it's always there, an ultimate longing there saying, "Write this — write that — write —" and I can't. Lack ability, time, strength, and duration of vision. I wish someone would tell me brutally, "You can never write anything. Take up home gardening!"
The reason that these freedoms were there is because they believed there was somebody who gave the inalienable rights. But if we have the view that the final reality is material or energy which has existed forever in some form, we must understand that this view never, never, never would have given the rights which we now know and which, unhappily, I say to you (those of you who are Christians) that too often you take all too much for granted.
Cavafy has three principal concerns: love, art, and politics in the original Greek sense. … As a witness, Cavafy is exceptionally honest. He neither bowdlerizes nor glamorizes nor giggles. The erotic world he depicts is one of casual pickups and short-lived affairs. Love, there, is rarely more than physical passion, and when tenderer emotions exist, they are almost always one-sided. At the same time, he refuses to pretend that his memories of sensual pleasure are unhappy or spoiled by feelings of guilt.
The great Sufi poet and philosopher Rumi once advised his students to write down the three things they most wanted in life. If any item on the list clashes with any other item, Rumi warned, you are destined for unhappiness. Better to live a life of single-pointed focus, he taught. But what about the benefits of living harmoniously among extremes? What if you could somehow create an expansive enough life that you could synchronize seemingly incongruous opposites into a worldview that excludes nothing?”
Let no one who loves be called altogether unhappy. Even love unreturned has its rainbow, and Babbie knew that Gavin loved her. Yet she stood in woe among the stiff berry bushes, as one who stretches forth her hands to Love and sees him looking for her, and knows she must shrink from the arms she would lie in, and only call to him in a voice he cannot hear. This is not a love that is always bitter. It grows sweet with age.
The best part of our misfortunes - our moral unhappiness, I mean - comes from the fact that we have words to describe them... We give them body, we even go so far as to give them a body which is not their own, for the words of common language do not always correspond to our sufferings, which may be of a new and distinct sort. … And then, too, words prolong and preserve sorrows that should long have been forgotten. Animal nature forgets....
There arose between the title of the strongest, and that of the first occupier a perpetual conflict, which always ended in battery and bloodshed. Infant society became a scene of the most horrible warfare: Mankind thus debased and harassed, and no longer able to retreat, or renounce the unhappy acquisitions it had made; labouring, in short merely to its confusion by the abuse of those faculties, which in themselves do it so much honour, brought itself to the very brink of ruin and destruction.
Democracy is sometimes messy, and for leaders, sometimes it's frustrating. Democracy means that somebody is always complaining about something. Nobody is ever happy in a democracy about their government. If you make one person happy, somebody else is unhappy. Then sometimes somebody who you made happy, later on, now they’re not happy. They say, what have you done for me lately? But that's the nature of democracy. That's why it works, is because it's constantly challenging leaders to up their game and to do better.
Come not, when I am dead, To drop thy foolish tears upon my grave, To trample round my fallen head, And vex the unhappy dust thou wouldst not save. There let the wind sweep and the plover cry; But thou, go by.Child, if it were thine error or thy crime I care no longer, being all unblest: Wed whom thou wilt, but I am sick of Time, And I desire to rest. Pass on, weak heart, and leave me where I lie: Go by, go by.
You think that you exist because you’re unhappy. Other people exist merely as a function of their problems and spend all their time talking compulsively about their children, their wives and husbands, school, work, friends. They never stop to think: I’m here. I am the result of everything that happened and will happen, but I’m here. If I did something wrong, I can put it right or at least ask forgiveness. If I did something right, that leaves me happier and more connected with the now”.
And I decided that if motherhood turned a "young American beauty" into that unhappy woman, then motherhood wasn't for me, either. That youthful, emotional decision (ill-formed and made for the wrong reasons) kept me from too much early sexual experimentation, and probably turned me into a bit of a tease. I'd "neck" but only go so far, because . . . well, I because I was going to be a writer, "free and unhampered." At the very least. I wasn't going to get pregnant in my teens.
It is a curious truth — and yet a truth forced upon us by daily observation — that it is not the women who have suffered most who are the unhappy women. A state of permanent unhappiness — not the morbid, half-cherished melancholy of youth, which generally wears off with wiser years, but that settled, incurable discontent and dissatisfaction with all things and all people, which we see in some women, is, with very rare exceptions, at once the index and the exponent of a thoroughly selfish character.
The longing for guidance, for love and succor, provides the stimulus for the growth of a social or moral conception of God. This is the God of Providence, who protects, decides, rewards and punishes. This is the God who, according to man's widening horizon, loves and provides for the life of the race, or of mankind, or who even loves life itself. He is the comforter in unhappiness and in unsatisfied longing, the protector of the souls of the dead. This is the social or moral idea of God.
All feelings are false and deceptive. [...] Enlightenment is to be emptied (not empty) of feelings and thus at one with the pure sensation of divine being. And that pretty well sums up the whole spiritual process. But the spiritual process is so little understood that people don't realise their feelings are personal and false and have been misleading them all their life. If that's not true, why is humanity still unenlightened and basically unhappy after all this time - when enlightenment is the completely natural, sensational state of being every moment?
I am absolutely sickened with and demoralized by this life, I've been leading for so long. When you get to my age, there is nothing more to look forward to. Unhappy we are, unhappy we'll stay. Each day brings its tribulations and each day difficulties arise.. .So I'm giving up the struggle once and for all, abandoning all hope of success. .. ..I hear my friends are preparing another exhibition this year [the Impressionists, in Paris, 1880] but I'm ruling out the possibility of participating in it, as I just don't have anything worth showing.
It would be more in keeping with the intention of the noblest man in this world if our two Christian churches, instead of annoying Negroes with missions which they neither desire nor understand, would kindly, but in all seriousness, teach our European humanity that where parents are not healthy it is a deed pleasing to God to take pity on a poor little healthy orphan child and give him father and mother, than themselves to give birth to a sick child who will only bring unhappiness and suffering on himself and the rest of the world. (p. 403)
At the age of eighteen ... I read Mill's Autobiography, where I found a sentence to the effect that his father taught him that the question "Who made me?" cannot be answered, since it immediately suggests the further question "Who made God?". This led me to abandon the "First Cause" argument, and to become an atheist. Throughout the long period of religious doubt, I had been rendered very unhappy by the gradual loss of belief, but when the process was completed, I found to my surprise that I was quite glad to be done with the whole subject.
It has always seemed to me that the social order was implicit in the very nature of things, and required nothing more from the human spirit than care in arranging the various elements; that a people could be governed without being made thralls or libertines or victims thereby; that man was born for peace and liberty, and became miserable and cruel only through the action of insidious and oppressive laws. And I believe therefore that if man be given laws which harmonize with the dictates of nature and of his heart he will cease to be unhappy and corrupt.
"In the darkest days of World War II when the Germans were rolling irresistibly along and my shoulders ached with trying to hold them back and a horrible sinking feeling lived in the pit of my stomach, the thought came to me one day (I was making my bed at the time) that by letting them spoil my life that I way I was helping them win, bringing destruction to pass by my own doing. So I stopped, just like that. I made up my mind that there was no logical justification for turning possible future unhappiness into certain present unhappiness by being afraid of it. Do what you can to make a better world, but don't throw away one day or one minute of the world you've got. What I did, as it turned out, was the Type Indicator (Isabel Briggs Myers (1970). Personal letter to Mary McCaulley)
What on earth should we do if we had no matches to make, or mar; no "unfortunate attachments" to shake our heads over; no flirtations to speculate about and comment upon with knowing smiles; no engagements "on" or "off" to speak our minds about, nosing out every little circumstance, and ferreting out our game to their very hole, as if all their affairs, their hopes, trials, faults, or wrongs, were being transacted for our own private and peculiar entertainment! Of all forms of gossip — I speak of mere gossip, as distinguished from the carrion-crow and dunghill-fly system of scandal-mongering — this tittle-tattle about love-affairs is the most general, the most odious, and the most dangerous. Every one of us must have known within our own experience many an instance of dawning loves checked, unhappy loves made cruelly public, happy loves embittered, warm, honest loves turned cold, by this horrible system of gossiping about young or unmarried people...
Science does not give Don Quixote what he demands of it. "Then let him not make the demand," it will be said, "let him resign himself, let him accept life and truth as they are." But he does not accept them as they are, and he asks for signs, urged thereto by Sancho, who stands by his side. And it is not that Don Quixote does not understand what those understand who talk thus to him, those who succeed in resigning themselves and accepting rational life and rational truth. No, it is that the needs of his heart are greater. Pedantry? Who knows!... And he wishes, unhappy man, to rationalize the irrational and irrationalize the rational. And he sinks into despair of the critical century whose two greatest victims were Nietzsche and Tolstoi. And through this despair he reaches the heroic fury of which Giordano Bruno spoke — that intellectual Don Quixote who escaped from the cloister — and became an awakener of sleeping souls (dormitantium animorum excubitor), as the ex-Dominican said of himself — he who wrote: "Heroic love is the property of those superior natures who are called insane (insano) not because they do not know, but because they over-know (soprasanno)."
"Those among us who have the opportunity of talking with Jews are little better off. These unhappy people feel that they are in our power; the tyranny they have suffered makes them timid; they know that Christian charity thinks nothing of injustice and cruelty; will they dare to run the risk of an outcry against blasphemy? Our greed inspires us with zeal, and they are so rich that they must be in the wrong. The more learned, the more enlightened they are, the more cautious. You may convert some poor wretch whom you have paid to slander his religion; you get some wretched old-clothes-man to speak, and he says what you want; you may triumph over their ignorance and cowardice, while all the time their men of learning are laughing at your stupidity. But do you think you would get off so easily in any place where they knew they were safe! At the Sorbonne it is plain that the Messianic prophecies refer to Jesus Christ. Among the rabbis of Amsterdam it is just as clear that they have nothing to do with him. I do not think I have ever heard the arguments of the Jews as to why they should not have a free state, schools and universities, where they can speak and argue without danger.
"The work of Dr. Nares has filled us with astonishment similar to that which Captain Lemuel Gulliver felt when first he landed in Brobdingnag, and saw corn as high as the oaks in the New Forest, thimbles as large as buckets, and wrens of the bulk of turkeys. The whole book, and every component part of it, is on a gigantic scale. The title is as long as an ordinary preface: the prefatory matter would furnish out an ordinary book; and the book contains as much reading as an ordinary library. We cannot sum up the merits of the stupendous mass of paper which lies before us better than by saying that it consists of about two thousand closely printed quarto pages, that it occupies fifteen hundred inches cubic measure, and that it weighs sixty pounds avoirdupois. Such a book might, before the deluge, have been considered as light reading by Hilpa and Shallum. But unhappily the life of man is now three-score years and ten; and we cannot but think it somewhat unfair in Dr. Nares to demand from us so large a portion of so short an existence. Compared with the labour of reading through these volumes, all other labour, the labour of thieves on the treadmill, of children in factories, of negroes in sugar plantations, is an agreeable recreation."
HAPPILY UNHAPPY WITH THE WORLD
I am tired of 'the fine art of unhappiness'.
Unhappiness has nothing to teach, and resignation is ugly.
Death does not have the power to create unhappiness.
GOOD NEWS WORLDWIDE MORE AND MORE PEOPLE REFUSE TO BE UNHAPPY
Unhappiness is our element. We come to believe we can't function without it.
Children internalize their parents' unhappiness. Fortunately, they absorb our contentment just as readily.
Oh, pity human woe! 'T is what the happy to the unhappy owe.
If you had an unhappy childhood, you will always want to sleep late in the morning.
A good constitution cannot alone make a nation’s happiness. A bad one can alone make its unhappiness.
Inflation is the unhappy result of our monetary mismanagement and the ultimate cause of the coming economic collapse.
Sickness is the first warning that we have made a wrong judgement. A healthy person is never unhappy."
Sickness is the first warning that we have made a wrong judgement. A healthy person is never unhappy.
“If one doesn’t learn from one’s unhappy experiences,” he wisely observed, “what’s the point of all that suffering?”
Writing is not a profession but a vocation of unhappiness. I don't think an artist can ever be happy.
“Contrary to what many may think, immortality is not a fairy tale invented to compensate for an unhappy life.”
Ah! Whither, whither shall I fly, A poor unhappy Maid; To hopeless Love and Misery By my own Heart betray’d?
We don't know happiness without unhappiness, gaiety without sadness, and happiness can only be felt if you don't set any conditions.
C-3PO: What could possibly have come over Master Luke? Is it something I did? He never expressed any unhappiness with my work.
The whole youth-idolatry oh-god-not-another-birthday thing has to be the most sure-fire way to be unhappy about the way things are progressing in your life.
I'm upset by the happiness of all these men who don't know they're unhappy. [...] Because of that, though, I love them all. Dear vegetables!
This White House fetishizes Iraqi national unity. It believes that to succeed, Iraqis should be like Americans, forever imprisoned in an arranged, unhappy political marriage.
I am convinced that, except in a few extraordinary cases, one form or another of an unhappy childhood is essential to the formation of exceptional gifts.
The odds on any intelligent person having an unhappy childhood are better than fair, and the odds on a sad ending are practically off the board.
They who have decided to dedicate their lives to spiritual perfection will never be dissatisfied or unhappy, because all that they want is in their power.
People like us are unhappy in this world and in the next, I guess if we made it to heaven, we’d have to help make it thunder.
Good sportsmanship we hail, we sing, It's always pleasant when you spot it, There's only one unhappy thing: You have to lose to prove you've got it.
Unhappily, the process of Verification is slow, tedious, often difficult and deceptive; and we are by nature lazy and impatient, hating labour, eager to obtain. Hence credulity.
Unhappy German nation, how do you like the Messianic role allotted to you, not by God, nor by destiny, but by a handful of perverted and bloody-minded men?
A child gets sick with a chronic disease of unhappiness not from unhappy circumstances but from unhappy people around him. Unhappy people cannot raise happy children; it’s impossible.
It is very queer that the of unhappiness the world is often brought on by short people. They are so much more energetic and uncompromising than the big fellows.
Each Bond-street buck conceits, unhappy elf; He shows his clothes! alas! he shows himself. O that they knew, these overdrest self-lovers, What hides the body oft the mind discovers.
I do wish I believed in the life eternal, for it makes me quite miserable to think man is merely a kind of machine endowed, unhappily for himself, with consciousness.
Talk no more of the lucky escape of the head From a flint so unhappily thrown; I think very different from thousands; indeed 'Twas a lucky escape for the stone.
Dr. Martin Ellingham:-You're a dog trainer? Barbara Collingsworth:-Dog psychologist. It's all the same, really. Simply a matter of rewiring the brain. Dr. Martin Ellingham:-Restrain that animal, or analyze its unhappy childhood.
He had unhappily noticed at the mission that when he had most hotly prayed, it had been a way of escaping a decision, of frivolously passing the lot to God. ~ Ch. 50
Perhaps the heart does not deceive; never does give a false answer, except to those double-minded unhappy ones who do care about themselves, and so play tricks with it and tamper with it.
The unhappy man, who once has trail'd a pen, Lives not to please himself, but other men; Is always drudging, wastes his life and blood, Yet only eats and drinks what you think good.
O wretched and unhappy Italy! Can you not see that gluttony murders every year more of your inhabitants than you could lose by the most cruel plague or by fire and sword in many battles?
The more difficult a man's life had been before the camp, the more furiously he lied. This lie had no practical purpose; it served simply to glorify freedom. How could a man be unhappy outside the camp?
I think often, and never without a certain fear of Nessim's love for Justine. [-] It coloured his unhappiness with a kind of ecstasy [-] Yet one touch of humour would have saved him from such dreadful comprehensive suffering.
Who is unhappy at having only one mouth? And who is not unhappy at having only one eye? Probably no man ever ventured to mourn at not having three eyes. But any one is inconsolable at having none. 409
There will no longer be need for spheres of influence, for alliances, for balance of power, or any other of the separate alliances through which in the unhappy past the nations strove to safeguard their security or promote their interest.
Think, oh, grateful think! How good the God of Harvest is to you; Who pours abundance o'er your flowing fields, While those unhappy partners of your kind Wide-hover round you, like the fowls of heaven, And ask their humble dole.
For the happy individualities, the first love is also the second, the third, the last; here the first love has the qualification of eternity; for the unhappy individualities the first love is the instant; it acquires the qualification of the temporal.
O wretched and unhappy Italy! Can you not see that gluttony murders every year more of your inhabitants than you could lose by the most cruel plague or by fire and sword in many battles? - Luigi Cornaro, Discorsi della Vita Sobria.
A colleague who met me strolling rather aimlessly in the beautiful streets of Copenhagen said to me in a friendly manner, “You look very unhappy”; whereupon I answered fiercely, “How can one look happy when he is thinking about the anomalous Zeeman effect?”.
So you're trying to make her happy despite the fact that the reason she'd unhappy in the first place is you," said Simon not very kindly. "That seems contradictory, doesn't it?" "Love is a contradiction," said Jace, and turned back to the window.
Your Excellency has made me very unhappy. I can submit very patiently to deserved censure; but it wounds my feelings exceedingly to meet with a rebuke for doing what I conceived to be a proper part of my duty, and in the order of things.
Women's eyes are rapid in detecting a heart which is ill at ease with itself, and, knowing the value of sympathy, and finding their own greatest happiness not in receiving it, but in giving it, with them to be unhappy is at once to be interesting.
Beck's complex figure compositions bring baroque spatial dynamics into the back yards of America. His individuals are either unhappily sexualized or awkwardly self aware, or both. They strain under the demands of pleasure, always terrified that they will reveal some forbidden part of their private psyches.
I went out into the garage and told Bill an interesting story which wasn’t true. Some people feel you should tell the truth, but those people are impious and wrong, and if you listen to what they say, you will be tragically unhappy all your life.
When I was a kid if I was unhappy, I'd stroke my dog. I was into bringing injured birds into the house, RSPCA activities. And the relationship that you have with animals, you can get that from your children: that unquestioning love and adoration and equal need.
There is no happiness without knowledge. But knowledge of happiness is unhappy; for knowing ourselves happy is knowing ourselves passing through happiness, and having to, immediatly at once, leave it behind. To know is to kill, in happiness as in everything. Not to know, though, is not to exist.
One good Man may take another's Word, if they so agree, but a whole Nation ought never to trust to any Honesty, but what is built upon Necessity; for unhappy is the People, and their Constitution will be ever precarious, whose Welfare must depend upon the Virtues and Consciences of Ministers and Politicians.
Sometimes we have to put our foot down, ... but before we deliberately make children unhappy in order to get them to get into the car, or to do their homework or whatever, we need to weigh whether what we're doing to make it happen is worth the possible strain on our relationship with them.
The final lines are not mine: they come from an experiment on soft matter, after Boudin… An English translation might run like this: Have fun on sea and land Unhappy it is to become famous Riches, honors, false glitters of this world All is but soap bubbles No conclusion could be more appropriate today.
Conceptual art, more than all previous types of art, questions the fundamental nature of art. Unhappily, the question is strictly limited to the exclusive domain of fine art. There is still potential of it enabling an examination of all that surrounds art, but in reality, conceptual artists are dedicated only to exploring avant-garde aesthetic problems.
Attend me briefly while I now disclose How art of fable telling first arose. Unhappy slaves, in servitude confined, Dared not to their harsh masters show their mind, But under veiling of the fable’s dress Contrived their thoughts and feelings to express Escaping still their lord’s affronted wrath. So Aesop did; I widen out his path.
What is so painful about that time is that nothing was disastrous. It was all wrong, ugly, unhappy and coloured with cynicism, but nothing was tragic, there were no moments that could change anything or anybody. From time to time the emotional lightning flashed and showed a landscape of private misery, and then — we went on dancing.
Paul here is unhappy because unhappiness is second nature to him but more particularly because he has not the faintest idea of how to bring about his heart's desire. And I am unhappy because nothing is happening. Four people in four corners, moping, like tramps in Beckett, and myself in the middle, wasting time, being wasted by time.
There is, in fact, an element of sour grapes in Stoicism. We can't be happy, but we can be good; let us therefore pretend that, so long as we are good, it doesn't matter being unhappy. This doctrine is heroic, and, in a bad world, useful; but it is neither quite true nor, in a fundamental sense, quite sincere.
I would cling to unhappiness because it was a known, familiar state. When I was happier, it was because I knew I was on my way back to misery. I've never been convinced that happiness is the object of the game. I'm wary of happiness. (2002-06-13), A brighter life for Hugh Laurie, publisher: thisislondon.co.uk from the Evening Standard, retrieved: 2006-08-21
The black arrowed swoop of the moment swung high into the unceilinged future, ten, fifty, sixty years, may be: then, past seeing, up to that warmthless unconsidered mock-time, when nothing shall be left but the memorial that fits all (except, if there be, the most unhappiest) of human kind: ''' ''I was not, I lived and loved, I am not.'''''
Indeed when we trace it all back to its origin we find at the beginning of this unhappy story a man who was only an emperor and wished to be something more. He would have ruled the world but has only meddled with it; and his folly has brought misery to millions, and there lies his broken dream on the broken earth.
The last thing I want to turn into is a fat Hollywood jerk. I was brought up without much money and I was happy. I don't think that I will strive for money or success and end up greedy or big-headed. That only leads to unhappiness. I can still be down-to-earth and do this job as long as I enjoy it. http://www.popmonk.com/actors/leonardo-dicaprio/quotes-leonardo-dicaprio.htm
The deplorable condition of many of our people on whom much money has been spent is mainly owing to their wretched education, during which they have tasted of many things, but have relished nothing, learned nothing well, and have been turned out with the unhappy conceit in their heads that they have been educated, because they think that they have learned something.
How can I look back and not speak of the stupid learning about birth? Of the stupid learning that people make love, and how it seemed the reason for all things, the intimacy of my wondering, the illumination that — to an adolescent — was the cause for life around me, the reason why the unhappy people I knew did not kill themselves?
[S]ervants of darkness had no lasting joy in their service. In all of them the will for darkness was a perversion of the will for the light. In all but a few maniacs the satisfaction of the will for darkness was at all times countered by a revulsion which the unhappy spirit either dared not confess even to itself, or else rejected as cowardly and evil.
I do my best to hide this low-down feelin'. I try to make believe there's nothing wrong. But they're always askin me about you, darlin And it hurts me so to tell 'em that you're gone. If they ask me I guess I'd be denyin' that I've been unhappy all alone. But if they heard my heart, they'd hear it cryin' Where's my darling, when's she comin home?'
Indeed, faithful is the one who - when pleased and glad, his pleasure does not make him enter into sin and falsehood; and when unhappy and angry, his anger does not oust him from the world of righteousness; and when he gains power, his power does not make him commit excess, nor opression, nor make him go for a thing upon which he does not have any right.
You are surprised that I should be unhappy when I can dance and am so sure of myself in the superficial things of life. And I, my friend, am surprised that you are so disillusioned with life when you are at home with the very things in it that are the deepest and most beautiful, spirit, art, and thought! That is why we were drawn to one another.
Concerning the rational animal himself,—that is, man,—what more unhappy belief can be entertained than that a part of God is whipped when a boy is whipped? And who, unless he is quite mad, could bear the thought that parts of God can become lascivious, iniquitous, impious, and altogether damnable? In brief, why is God angry at those who do not worship Him, since these offenders are parts of Himself?
To our unhappy sex genius and sensibility are the most treacherous gifts of Heaven. Why should we cultivate talents merely to gratify the caprice of tyrants? Why seek for knowledge, which can prove only that our wretchedness is irremediable? If a ray of light break in upon us, it is but to make darkness more visible; to show us the narrow limits, the Gothic structure, the impenetrable barriers of our prison.
Libertarian philosophy lowers the logical and evidentiary standards for libertarian social science: if one believes that redistribution and regulation are immoral anyway because they violate self-ownership rights, then it is understandable that one would have a cavalier attitude about proving that redistribution and regulation cause unhappiness or “disorder,” or that they always serve the venal interests of politicians and bureaucrats. The orthodox libertarian schema implies that these consequentialist arguments are superfluous.
...all the unhappiness of men arises from one single fact, that they cannot stay quietly in their own chamber. ...when, after finding the cause of all our ills, I have sought to discover the reason of it, I have found that there is one very real reason, namely, the natural poverty of our feeble and mortal condition, so miserable that nothing can comfort us when we think of it closely. 139
I aint got all that many regrets. I could imagine lots of things that you might think would make a man happier. I think by the time you're grown you're as happy as you're goin to be. You'll have good times and bad times, but in the end you'll be about as happy as you was before. Or as unhappy. I've knowed people that just never did get the hang of it.
There must doubtless be an unhappy inﬂuence on the manners of our people produced by the existence of slavery among us. The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading submissions on the other. Our children see this, and learn to imitate it; for man is an imitative animal. This quality is the germ of all education in him.
Unhappiness makes people vulnerable, incessant suffering unjust. Just as in the relations between a creditor and a debtor there is always an element of the disagreeable that can never be overcome, for the very reason that the one is irrevocably committed to the role of giver and the other to that of receiver, so in a sick person a latent feeling of resentment at every obvious sign of consideration is always ready to burst forth.
There must doubtless be an unhappy inﬂuence on the manners of our people produced by the existence of slavery among us. The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading submissions on the other. Our children see this, and learn to imitate it; for man is an imitative animal. This quality is the germ of all education in him.
A sense of wonder is in itself a religious feeling. But in so many people the sense of wonder gets lost. It gets scarred over. It's as though a tortoise shell has grown over it. People reach a stage where they're never surprised, never delighted. They're never suddenly aware of glorious freedom or splendour in their lives. This is very unhappy, very unfortunate. The attitude is often self-induced. It is fear. People are afraid to be happy.
The principles of investment are involved in activities that do not pass through the marketplace, and are not normally thought of as economic. Putting things away after you use them is an investment of time in the present to reduce the time required to find them in the future. Explaining yourself to others can be a time-consuming, and even unpleasant, activity but it is engaged in as an investment to prevent greater unhappiness in the future from misunderstandings.
I think people who are unhappy are always proud of being so, and therefore do not like to be told that there is nothing grand about their unhappiness. A man who is melancholy because lack of exercise has upset his liver always believes that it is the loss of God, or the menace of Bolshevism, or some such dignified cause that makes him sad. When you tell people that happiness is a simple matter, they get annoyed with you.
By utility is meant that property is any object, whereby it tends to produce benefit, advantage, pleasure, good, or happiness(all this in the present case come to the same thing) or (what comes again to the same thing) to prevent the happening of mischief, pain, evil or unhappiness to the party who whose is considered: if that party be the community in general, then the happiness of the community; if a particular individual; then the happiness of that individual
...a king attended with every pleasure he can feel, if he be without diversion, and be left to consider and reflect on what he is, this feeble happiness will not sustain him; he will necessarily fall into forebodings of dangers, of revolutions which may happen, and, finally, of death and inevitable disease; so that if he be without what is called diversion, he is unhappy, and more unhappy than the least of his subjects who plays and diverts himself. 139
This success permits us to hope that after thirty or forty years of observation on the new Planet [Neptune], we may employ it, in its turn, for the discovery of the one following it in its order of distances from the Sun. Thus, at least, we should unhappily soon fall among bodies invisible by reason of their immense distance, but whose orbits might yet be traced in a succession of ages, with the greatest exactness, by the theory of inequalities.
I hope, for your sake, that you have not chosen to read this book because you are in the mood for a pleasant experience. If this is the case, I advise you to put this book down instantaneously, because of all the books describing the unhappy lives of the Baudelaire orphans, The Miserable Mill might be the unhappiest yet. Violet, Klaus, and Sunny Baudelaire are sent to Paltryville to work in a lumber mill, and they find disaster and misfortune lurking behind every log.
If our age is not distinguished for a greatly increased number of happy marriages and a more intelligent approach to the problems of sex, we may surely assert that some forms of misery in the sexual realm are less widespread than they used to be; and of the many people who are unhappy, thousands have some idea of what lies at the root of their unhappiness, and thus far they are better off than their forefathers, who had none, or attributed their distress to sin.
...it is a great evil thus to be in doubt, but it is at least an indispensable duty to seek when we are in such doubt; and thus the doubter who does not seek is altogether completely unhappy and completely wrong. And if besides this he is easy and content, professes to be so, and indeed boasts of it; if it is this state itself which is the subject of his joy and vanity, I have no words to describe so silly a creature. 194
All the fear in the world, and the violence that comes from the fear, and the hatred that comes from the violence, and the lonliness that comes from the hatred. All the unhappiness, all the cruelty, it gathers like clouds in the air, and grows dark and cold and heavy, and falls like grey snow in thick layers over the land. Then the world is muffled and numb, and no one can hear each other or feel each other. Think how sad and lonely that must be.
"After a time," said old Mathers disregarding me, "I mercifully perceived the errors of my ways and the unhappy destination I would reach unless I mended them. I retired from the world in order to try to comprehend it and to find out why it becomes more unsavoury as the years accumulate on a man's body. What do you think I discovered at the end of my meditations?" I felt pleased again. He was now questioning me. "What?" "That No is a better word than Yes," he replied."
He [Tolstoy] could see little good in the clergy, while he utterly condemned the military, the rulers of the earth, the judges, the capitalists, the landlords, the merchants, the jailers, the functionaries. He assailed modern art and classed artists with scientists and ministers as the lackeys of a degenerate and parasitic class of wealthy men. Political economists he considered as retainers of the same class and their product as the throwing of dust in the eyes of those who seek for a way out of our unhappy social conditions.
I started out with $600, a second hand Volkswagen, and a wife. One was an asset and one was a liability. I will let you figure out which was which. I liquidated both, and still had the $600. I worked long hours, and spent weekends reading about markets. I simply love it. You have to love what you do, whether it be gardening, hairdressing, etc. When you love it, then the money follows. Even if it doesn’t, you will still be happy. Being happy and poor is better than being unhappy and poor.
Oh, and some nasty stuff in there! It looked to be a bite, almost. Holyfield is very unhappy, look at this! It looked as if Tyson bared his teeth at one stage in the exchange. He bit his ear! Well, feelings are running very, very hot indeed in there. Holyfield was outraged by that. Now what is the referee going to do about that? One point deduction for Tyson! One point deducted from Mike Tyson, for biting Holyfield's ear. Now, let's take a look again. Well, this is getting like a street fight.
As to whether Marcos is gay: Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel, a Mayan Indian in the streets of San Cristobal,… a Jew in Germany, a Gypsy in Poland, a Kurd in Turkey, a Mohawk in Quebec, a pacifist in Bosnia, a single woman on the Metro at 10pm, a peasant without land, a gang member in the slums, an unemployed worker, an unhappy student and, of course, a Zapatista in the mountains.
In a vacuum all photons travel at the same speed. They slow down when travelling through air or water or glass. Photons of different energies are slowed down at different rates. If Tolstoy had known this, would he have recognised the terrible untruth at the beginning of Anna Karenina? 'All happy families are alike; every unhappy family is unhappy in its own particular way.' In fact it's the other way around. Happiness is a specific. Misery is a generalisation. People usually know exactly why they are happy. They very rarely know why they are miserable.
Everything that is not in the course of nature has its disadvantages, civil society most of all. There are some unhappy circumstances in which we can only keep our liberty at others' expense, and where the citizen can be perfectly free only when the slave is most a slave. Such was the case with Sparta. As for you, modern peoples, you have no slaves, but you are slaves yourselves; you pay for their liberty with your own. It is in vain that you boast of this preference; I find in it more cowardice than humanity.
Maybe there are lots of children or certainly those who are not drawn to my work because they don't want to see those shadows. But, I'm telling what it was like for me. And I know it was not unique for me. I've known many children, many unhappy and many disturbed children who don't know how to talk about it. And you know, the strangest thing... the fan mail I get from kids are asking me questions which they do not ask their mothers and fathers. Because if they had, why write to me, a perfect stranger?
And now let me finish with assuring you that, Tho I have been very unhappy, I am so no longer. I am again. Emerged into the light of day; I still & shall to Eternity Embrace Christianity and Adore him who is the Express image of God; but I have travel'd thro' Perils & Darkness not unlike a Champion. I have Conquer'd, and shall still Go on Conquering. Nothing can withstand the fury of my Course among the Stars of God & in the Abysses of the Accuser. My Enthusiasm is still what it was, only Enlarged and conform'd.
There are two kinds of pity. One, the weak and sentimental kind, which is really no more than the heart's impatience to be rid as quickly as possible of the painful emotion aroused by the sight of another's unhappiness, that pity which is not compassion, but only an instinctive desire to fortify one's own soul agains the sufferings of another; and the other, the only one at counts, the unsentimental but creative kind, which knows what it is about and is determined to hold out, in patience and forbearance, to the very limit of its strength and even beyond.
Politics and strategy are one. Nations should live in an atmosphere of self-criticism because it is healthy, but always with one heart and one mind. Stoop to the unhappy, and lift them up in your arms! Thaw out frozen America with the fire of your hearts! Make the natural blood of the nations´ course vigorously through their veins! The new American are on their feet, saluting each other from nation to nation, the eyes of the laborers shining with joy. The natural statesman arises, schooled in the direct study of Nature. He reads to apply his knowledge, not to imitate.
I have retained a belief that it is the popular sporty kids at school who grow up to have the least interesting lives, and the unhappy young souls who develop into the most extraordinary adults. Whoever heard of a creative genius being understood as a child and well loved by his class mates? Who like to imagine an artist who emerged into adulthood content with his lot? And, conversely, how satisfying to hear that almost without exception, the untroubled, popular kids at school have ended up blandly as accountants, solicitors or ‘in IT’. Hold on, misfits, your day will come.
I met you under the balloon, on the occasion of your return from Norway; you asked if it was mine; I said it was. The balloon, I said, is a spontaneous autobiographical disclosure, having to do with the unease I felt at your absence, and with sexual deprivation, but now that your visit to Bergen has been terminated, it is no longer necessary or appropriate. Removal of the balloon was easy; trailer trucks carried away the depleted fabric, which is now stored in West Virginia, awaiting some other time of unhappiness, sometime, perhaps, when we are angry with one another.
Scarce had the morning starre hid from the light Heavens crimson canopie with stars bespangled, But I began to rue th' unhappy sight Of that faire boy that had my hart intangled; Cursing the time, the place, the sense, the sin; I came, I saw, I viewd, I slipped in. If it be sinne to love a sweet-fac'd boy, Whose amber locks trust up in golden tramels Dangle adowne his lovely cheekes with joy, When pearle and flowers his faire haire enamels; If it be sinne to love a lovely lad, Oh then sinne I, for whom my soule is sad.
If any man stopped and asked himself whether he’s ever held a truly personal desire, he’d find the answer. He’d see that all his wishes, his efforts, his dreams, his ambitions are motivated by other men. He’s not even struggling for material wealth, but for the second-hander’s delusion—prestige. A stamp of approval, not his own. He can find no joy in the struggle and no joy when he has succeeded. He can’t say about a single thing: this is what I wanted because I wanted it, not because it made my neighbors gape at me. Then he wonders why he’s unhappy.
What really made me angry though twas finding myself agreeing with any of the journal's articles, and I did agree with several. the writers had a keen, if cold intelligence. They did a great deal of seeing through some of the nonsense concerned with the psychic field in general. Of course, they were almost vengefully gleeful when they could legitimately knock down some psychic performance, or show a psychic's predictions to be wrong. Only why couldn't they see their own scientific nonsense? And why couldn't their trained intellects perceive their own emotional vehemence? Because, I thought unhappily, they were scientific witch hunters.
What really made me angry though was finding myself agreeing with any of the journal's articles, and I did agree with several. The writers had a keen, if cold intelligence. They did a great deal of seeing through some of the nonsense concerned with the psychic field in general. Of course, they were almost vengefully gleeful when they could legitimately knock down some psychic performance, or show a psychic's predictions to be wrong. Only why couldn't they see their own scientific nonsense? And why couldn't their trained intellects perceive their own emotional vehemence? Because, I thought unhappily, they were scientific witch hunters.
The fact that Swinburne was irritated at the unhappiness of Christians and yet more irritated at their happiness was easily explained. It was no longer a complication of diseases in Christianity, but a complication of diseases in Swinburne. The restraints of Christians saddened him simply because he was more hedonist than a healthy man should be. The faith of Christians angered him because he was more pessimist than a healthy man should be. In the same way the Malthusians by instinct attacked Christianity; not because there is anything especially anti-Malthusian about Christianity, but because there is something a little anti-human about Malthusianism.
It was a real event in my life and my heart to be with you the other day. We do matter to each other, don't we? however much our ways may have diverged. I think we have got something indestructible between us, haven't we? … It has been a very strange relationship, ours; unhappy at times, happy at others; but unique in its way, and infinitely precious to me and (may I say?) to you. What I like about it is that we always come together again however long the gaps in our meetings may have been. Time seems to make no difference.
I am a most unhappy man. I have unwittingly ruined my country. A great industrial nation is controlled by its system of credit. Our system of credit is concentrated. The growth of the nation, therefore, and all our activities are in the hands of a few men. We have come to be one of the worst ruled, one of the most completely controlled and dominated governments in the civilized world: no longer a government by free opinion, no longer a government by conviction and the vote of the majority, but a government by the opinion and duress of a small group of dominant men.
A person obsessed with the need to be happy will never be so. The obsession is the obstruction. He does not really seek happiness, rather he seeks for a condition which matches his personal idea regarding the nature of happiness. But happiness is not a mere idea, for one idea will always have competition from another idea. The is why the unhappy man chases for ever from one attraction to another. Happiness will come when he stops chasing, that is, when he stops thinking that an idea about happiness is the same as happiness. A man enjoying the sunshine does so without analysing it.
Now the consequences, the disruptive effects of such self-centeredness, such egocentric desires, are tragic. And we see these every day. At first, it leads to frustration and disillusionment and unhappiness at many points. For usually when people are self-centered, they are self-centered because they are seeking attention, they want to be admired and this is the way they set out to do it. But in the process, because of their self-centeredness, they are not admired; they are mawkish and people don’t want to be bothered with them. And so the very thing they seek, they never get. And they end up frustrated and unhappy and disillusioned.
Did Iraq invade Kuwait because of a lack of information? If a hideous war should ensue between Iraq and the U.S., will it happen because of a lack of information? If children die of starvation in Ethiopia, does it occur because of a lack of information? ...If you and your spouse are unhappy together, and end your marriage in divorce, will it happen because of a lack of information? If your children misbehave and bring shame to your family, does it happen because of a lack of information? If someone in your family has a mental breakdown, will it happen because of a lack of information?
Characters and talents are complemental and suppletory. The world stands by balanced antagonisms. The more the peculiarities are pressed the better the result. The air would rot without lightning; and without the violence of direction that men have, without bigots, without men of fixed idea, no excitement, no efficiency. The novelist should not make any character act absurdly, but only absurdly as seen by others. For it is so in life. Nonsense will not keep its unreason if you come into the humorist's point of view, but unhappily we find it is fast becoming sense, and we must flee again into the distance if we would laugh.
Someone has said that world history must from time to time be rewritten. When has there been an epoch that made this as necessary as does the present one? You provided a superb example of how it should be done. The hatred of the Romans for the victor, even when he was kindly, presumption upon outmoded privileges, the desire for a different state of affairs without having anything better in view, irrational hopes, haphazard undertakings, alliances with no prospect of benefit, and whatever else is the unhappy retinue of such times—you have described all that magnificently, proving to us that such things really happened in those days.
We hope it will not be long before we may have other works of Science-Fiction [like Richard Henry Horne’s ‘‘The Poor Artist’’], as we believe such books likely to fulfil a good purpose, and create an interest, where, unhappily, science alone might fail. [Thomas] Campbell says, that ‘‘Fiction in Poetry is not the reverse of truth, but her soft and enchanting resemblance.’’ Now this applies especially to Science-Fiction, in which the revealed truths of Science may be given, interwoven with a pleasing story which may itself be poetical and true—thus circulating a knowledge of the Poetry of Science, clothed in a garb of the Poetry of life.
So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun.
Robot 1: It is the distant future, The year two thousand. We are robots. The world is quite different ever since the robotic uprising of the late '90s. There is no more unhappiness.Robot 2: Affirmative.Robot 1: We no longer say yes; Instead we say affirmative.Robot 2: Yes—er-a-affirmative.Robot 1: Unless we know the, uh, other robot really well.Robot 2: There is no more unethical treatment of the elephants.Robot 1: Well, there's no more elephants, so...Robot 2: Uh—Robot 1: But still it's good. There's only one kind of dance: "the robot".Robot 2: Oh, and the robo-boogie—Robot 1: And the robo-—two kinds of dances.Robot 2: But there are no more humans.
There is also the fact that many in the IFBB and at AMI/Weider , which promotes the Olympia weekend, are unhappy with Iris Kyle having won the Ms. Olympia title in 2004. Iris Kyle and Lenda Murray during prejudging of the 2004 Ms. Olympia. Many feel that Iris' victory helped trigger the "demotion" of IFBB pro female bodybuilding. Even though there has been no real attempt to market any female bodybuilders to the general public (or even to feature them in Muscle & Fitness or Flex Magazines) the feeling seems to be that Iris is not somebody who can be used to promote the sport to a mass audience.
It is said that Napoleon lost the battle of Waterloo because he forgot his infantry—he staked too much upon the more spectacular but less substantial cavalry. The present administration in Washington provides a close parallel. It has either forgotten or it does not want to remember the infantry of our economic army. These unhappy times call for the building of plans that rest upon the forgotten, the unorganized but the indispensable units of economic power, for plans like those of 1917 that build from the bottom up and not from the top down, that put their faith once more in the forgotten man at the bottom of the economic pyramid.
Most actors are basically neurotic people. Terribly, terribly unhappy. That's one of the reasons they become actors. Nobody well adjusted would ever want to expose himself or herself to a large group of strangers. Think of it. Insanity! Generally, by their very nature - that is if they're at all dedicated - actors do not make good parents. They are altogether egotistical and selfish. The better the actor - and I hate to say it, the bigger the star - why, the more that seems to be true. Honestly, I don't think I've ever known one - not one! - star who was successfully able to combine a career and family life
Michelle Pfeiffer has the pivotal role of the movie and perhaps of her career as Angela de Marco, the unhappy missus of Frankie (The Cucumber). Shedding her WASP identity completely, Pfeiffer becomes the Italian princess, right down to the Long Island accent. Angela is an updated suburban moll, a gum-popper with press-on nails and lots of sweaters applique'd with feathers. She looks like a caricature, but there's anguish under all that mascara... This is her second movie marriage to the mob. As the wife in Scarface, she was the Latino mobster's WASP ornament, cold, trapped and tragic. As the Cucumber's widow, she's a deft comedian instead. It's her movie, and she graces it.
I suppose Edie thought of herself as a caterpillar that had turned into a butterfly. She had thought of herself as just another kid in a big, rather unhappy family, and all of a sudden the spotlights were on her and she was being treated as something very, very special, but inside she felt like a lump of dirt. Then when she was being paid less attention to, she didn't know who she was. That possibility of destruction was built into the weakness of her personality. We have to get used to the reality that we're alone. If you can't get used to it, then you go mad. And she went kind of mad.
He did not practise law and so whatever money I earned, I just placed before him. He invested in business--trucks, cars--but lost everything. I could not bear to see him unhappy. Often he would disappear from home for months on end. The bank people would come and harass me, ask for my property as I was unable to repay the loans. This happened several times. I had to sell everything I had. I will never forget or forgive myself for not being by his bedside before he died. I had a programme in Bombay, but I did not want to go. He insisted because we needed the money. While I was performing, he died.
The name was a fluke. A joke. It started when I was doing A Christmas Carol in San Diego. We'd sit backstage and talk about names we'd never give our children, like Pork Pie or Independence. Of course, now people are walking around with those names. A woman said to me, "If I was your mother, I would have called you Whoopi, because when you're unhappy you make a sound like a whoopee cushion. It sounds like a fart." It was like "Ha-ha-ha-ha—Whoopi!" So people actually started calling me Whoopi Cushion. After about a year, my mother said, "You won't be taken seriously if you call yourself Whoopi Cushion. So try this combination: Whoopi Goldberg.
Enlightenment is enlightenment. And that's that. It's an unalterable, unwavering state of knowledge and being beyond doubt, a completion every moment by grace of the Most High, the unspeakable one, God. That's the ultimate; the absolute being beyond any description. But the ultimate, the enlightenment of man, must translate into his living life. And to me and my teaching that means an enlightened man is liberated from unhappiness. Being and living free of unhappiness is the natural and simple state of all life on earth - except man. He has been misled away from it by spiritual lures and glamour and the result is the conflict and pain, the fluctuating unhappiness, of his short life.
Only those are happy who never think or, rather, who only think about life's bare necessities, and to think about such things means not to think at all. True thinking resembles a demon who muddies the spring of life or a sickness which corrupts its roots. To think all the time, to raise questions, to doubt your own destiny, to feel the weariness of living, to be worn out to the point of exhaustion by thoughts and life, to leave behind you, as symbols of your life's drama, a trail of smoke and blood - all this means you are so unhappy that reflection and thinking appear as a curse causing a violent revulsion in you
The unhappiness of our life; patch up our false way of life as we will, propping it up by the aid of the sciences and arts - that life becomes feebler, sicklier, and more tormenting every year; every year the number of suicides and the avoidance of motherhood increases; every year the people of that class become feebler; every year we feel the increasing gloom of our lives. Evidently salvation is not to be found by increasing the comforts and pleasures of life, medical treatments, artificial teeth and hair, breathing exercises, massage, and so forth;...It is impossible to remedy this by any amusements, comforts, or powders - it can only be remedied by a change of life.
The more man ascends through the past, and the more he launches into the future, the greater he will be, and all these philosophers and ministers and truth-telling men who have fallen victims to the stupidity of nations, the atrocities of priests, the fury of tyrants, what consolation was left for them in death? This: That prejudice would pass, and that posterity would pour out the vial of ignominy upon their enemies. O Posterity! Holy and sacred stay of the unhappy and the oppressed; thou who art just, thou who art incorruptible, thou who findest the good man, who unmaskest the hypocrite, who breakest down the tyrant, may thy sure faith, thy consoling faith never, never abandon me!
Slavery is such an atrocious debasement of human nature, that its very extirpation, if not performed with solicitious care, may sometimes open a source of serious evils. The unhappy man who has been treated as a brute animal, too frequently sinks beneath the common standard of the human species. The galling chains, that bind his body, do also fetter his intellectual faculties, and impair the social affections of his heart… To instruct, to advise, to qualify those, who have been restored to freedom, for the exercise and enjoyment of civil liberty… and to procure for their children an education calculated for their future situation in life; these are the great outlines of the annexed plan, which we have adopted.
To be creative, scientists need libraries and laboratories and the company of other scientists; certainly a quiet and untroubled life is a help. A scientist's work is in no way deepened or made more cogent by privation, anxiety, distress, or emotional harassment. To be sure, the private lives of scientists may be strangely and even comically mixed up, but not in ways that have any special bearing on the nature and quality of their work. If a scientist were to cut off an ear, no one would interpret such an action as evidence of an unhappy torment of creativity; nor will a scientist be excused any bizarrerie, however extravagant, on the grounds that he is a scientist, however brilliant.
If I ask myself who in history I might like to have been, I find that all the men I most admire were by most standards deeply unhappy. They knew despair. But their lives were worthwhile — I only wish mine equaled theirs in this respect and I have no doubt that they were glad to die. As one deserves a good night's sleep, one also deserves to die, Why should I hope to wake again? To do what I have not done in the time I've had? All of us have so much more time than we use well. How many hours in a life are spent in a way of which one might be proud, looking back?
Nothing, on the contrary, must have been so unhappy as savage man, dazzled by flashes of knowledge, racked by passions, and reasoning on a state different from that in which he saw himself placed. It was in consequence of a very wise Providence, that the faculties, which he potentially enjoyed, were not to develop themselves but in proportion as there offered occasions to exercise them, lest they should be superfluous or troublesome to him when he did not want them, or tardy and useless when he did. He had in his instinct alone everything requisite to live in a state of nature; in his cultivated reason he has barely what is necessary to live in a state of society.
I think I could turn and live with animals, they are so placid and self-contain'd, I stand and look at them long and long. They do not sweat and whine about their condition, They do not lie awake in the dark and weep for their sins, They do not make me sick discussing their duty to God, Not one is dissatisfied, not one is demented with the mania of owning things, Not one kneels to another, nor to his kind that lived thousands of years ago, Not one is respectable or unhappy over the whole earth. So they show their relations to me and I accept them, They bring me tokens of myself, they evince them plainly in their possession. (32)
All of that to gain a piece of paper, that minimally guarantees a job of stability, a job where one follows a daily routine and gets a monthly salary, and a job, in my opinion, of sheer boredom and unhappiness. And they with the piece of paper, claiming that they have faired better in their lives, compared to fellow hawkers and construction workers. But I retort, at least they didn’t spend up to 10 years in a place they didn’t like, filling their brains with knowledge they never wanted. Some people say it’s a life they want, not for me. Some people they say it is worth going to school for over 10 years for such a life, no it isn’t.
While imprisoned in the shed Pierre had learned not with his intellect but with his whole being, by life itself, that man is created for happiness, that happiness is within him, in the satisfaction of simple human needs, and that all unhappiness arises not from privation but from superfluity. And now during these last three weeks of the march he had learned still another new, consolatory truth- that nothing in this world is terrible. He had learned that as there is no condition in which man can be happy and entirely free, so there is no condition in which he need be unhappy and lack freedom. He learned that suffering and freedom have their limits and that those limits are very near together....
[Expounding on Plato] Gravity, decorum, and courage seem to be the qualities mainly to be cultivated in education. There is to be rigid censorship, from very early years, over the literature to which the young have access and the music they are allowed to hear. ...the young must be taught that evils never come from the gods, for God is not the author of all things, but only of good things. ...everything ought to be done in education to make the young people willing to die in battle. ...there must be no stories in which the wicked are happy or the good unhappy; the moral effect on tender minds might be most unfortunate. On all these counts, the poets are to be condemned.
If you had loved people then the earnestness of life might have taught you not to be strident but to become silent, and when you were in distress at sea and did not see land, then at least not to involve others in it; it might have taught you to smile at least as long as long as you believed anyone sought in your face an explanation, a witness. We do not judge you for doubting, because doubt is a crafty passion, and it can certainly be difficult to tear oneself out of its snares. What we require of the doubter is that he be silent. That doubt did not make him happy-why then confide to others what will make them just as unhappy.
In recent years, many men of science have come to realize that the scientific picture of the world is a partial one — the product of their special competence in mathematics and their special incompetence to deal systematically with aesthetic and moral values, religous experiences and intuitions of significance. Unhappily, novel ideas become acceptable to the less intelligent members of society only with a very considerable time-lag. Sixty or seventy years ago the majority of scientists believed — and the belief caused them considerable distress — that the product of their special incompetence was identical with reality as a whole. Today this belief has begun to give way, in scientific circles, to a different and obviously truer conception of the relation between science and total experience.
We like to do something good. And you know, we like to be praised for it. Now if you don't believe that, you just go on living life, and you will discover very soon that you like to be praised. Everybody likes it, as a matter of fact. And somehow this warm glow we feel when we are praised or when our name is in print is something of the vitamin A to our ego. Nobody is unhappy when they are praised, even if they know they don't deserve it and even if they don't believe it. The only unhappy people about praise is when that praise is going too much toward somebody else. But everybody likes to be praised because of this real drum major instinct.
I believe it is a sacred duty to encourage ourselves and others; to hold the tongue from any unhappy word against God's world, because no man has any right to complain of a universe which God made good, and which thousands of men have striven to keep good. I believe we should so act that we may draw nearer and more near the age when no man shall live at his ease while another suffers. These are the articles of my faith, and there is yet another on which all depends — to bear this faith above every tempest which overfloods it, and to make it a principal in disaster and through affliction. Optimism is the harmony between man's spirit and of God pronouncing His works good.
Deeply impressed with the conviction that the continuance of slavery is one of the most active causes of the continuance of the unhappy condition in Cuba, I regret to believe that citizens of the United States, or those claiming to be such, are large holders in Cuba of what is there claimed as property, but which is forbidden and denounced by the laws of the United States. They are thus, in defiance of the spirit of our own laws, contributing to the continuance of this distressing and sickening contest. In my last annual message I referred to this subject, and I again recommend such legislation as may be proper to denounce, and, if not prevent, at least to discourage American citizens from holding or dealing in slaves.
I believe it is a sacred duty to encourage ourselves and others; to hold the tongue from any unhappy word against God's world, because no man has any right to complain of a universe which God made good, and which thousands of men have striven to keep good. I believe we should so act that we may draw nearer and more near the age when no man shall live at his ease while another suffers. These are the articles of my faith, and there is yet another on which all depends -— to bear this faith above every tempest which overfloods it, and to make it a principal in disaster and through affliction. Optimism is the harmony between man's spirit and of God pronouncing His works good.
There were many things I could do for two or three days and earn enough money to live on for the rest of the month. By temperament I’m a vagabond and a tramp. I don’t want money badly enough to work for it. In my opinion it’s a shame that there is so much work in the world. One of the saddest things is that the only thing that a man can do for eight hours a day, day after day, is work. You can’t eat eight hours a day nor drink for eight hours a day nor make love for eight hours — all you can do for eight hours is work. Which is the reason why man makes himself and everybody else so miserable and unhappy.
The United States, in order to put a stop to bloodshed in Cuba, and in the interest of a neighboring people, proposed their good offices to bring the existing contest to a termination. The offer, not being accepted by Spain on a basis which we believed could be received by Cuba, was withdrawn. It is hoped that the good offices of the United States may yet prove advantageous for the settlement of this unhappy strife. Meanwhile a number of illegal expeditions against Cuba have been broken up. It has been the endeavor of the Administration to execute the neutrality laws in good faith, no matter how unpleasant the task, made so by the sufferings we have endured from lack of like good faith toward us by other nations.
Unhappy events abroad have retaught us two simple truths about the liberty of a democratic people. The first truth is that the liberty of a democracy is not safe if the people tolerate the growth of private power to a point where it becomes stronger than their democratic State itself. That, in its essence, is fascism — ownership of government by an individual, by a group or by any other controlling private power. The second truth is that the liberty of a democracy is not safe if its business system does not provide employment and produce and distribute goods in such a way as to sustain an acceptable standard of living. Both lessons hit home. Among us today a concentration of private power without equal in history is growing.
Fiction pays best of all and when it is of fair quality is more easily sold. A good joke will sell quicker than a good poem, and, measured in sweat and blood, will bring better remuneration. Avoid the unhappy ending, the harsh, the brutal, the tragic, the horrible - if you care to see in print things you write. (In this connection don't do as I do, but do as I say.) Humour is the hardest to write, easiest to sell, and best rewarded... Don't write too much. Concentrate your sweat on one story, rather than dissipate it over a dozen. Don't loaf and invite inspiration; light out after it with a club, and if you don't get it you will nonetheless get something that looks remarkably like it.
Long devotions are a weariness to healthy children. If, unhappily, they have been made unhealthy — if they have been taught to look into themselves, and made to imagine themselves miserable and fallen, and every moment exciting God's anger, and so need these long devotions — their premature sensibility will exhaust itself over comparative trifles; and, by and by, when the real occasion comes, they will find that, like people who talk of common things in superlatives, their imagination will have wasted what will then be really needed. Their present state will explain to themselves the unreality of their former state; but the heart will have used out its power, and thoughts, which have been made unreal, by an unreal use of them, will be unreal still, and for ever.
Catherine came from the famous Fieschi family in Genoa, where she received a careful and sound education as befitted her noble status. Her early aspirations to become a nun were frustrated by her relatives when, for political reasons, they married her off at the age of sixteen to a young man, Guiliano Adorno, who was worldly, pleasure-loving and indulgent. Catherine experienced considerable unhappiness and spent some sorrowful years in seclusion until she was able to free herself from her husband. She then devoted herself to prayer, contemplation and strict discipline. In 1473 she underwent a deep mystical experience marked by close union with God. From now on her life was transformed. She reached great spiritual heights, but balanced ascetic discipline with an active life of service to the ill and poor
Sooner or later in life everyone discovers that perfect happiness is unrealizable, but there are few who pause to consider the antithesis: that perfect unhappiness is equally unattainable. The obstacles preventing the realization of both these extreme states are of the same nature: they derive from our human condition, which is opposed to everything infinite. Our ever-insufficient knowledge of the future opposes it: and this is called, in the one instance, hope, and and in the other, uncertainty of the following day. The certainty of death opposes it: for it places a limit on every joy, but also on every grief. The inevitable material cares oppose it: for as they poison every lasting happiness, they equally assiduously distract us from our misfortunes and make our consciousness of them intermittent and hence supportable.
A sensitive man is not happy as President. It is fight, fight, fight all the time. I looked forward to the close of my term as a happy release from care. But I am not sure I wasn't more unhappy out of office than in. A term in the presidency accustoms a man to great duties. He gets used to handling tremendous enterprises, to organizing forces that may affect at once and directly the welfare of the world. After the long exercise of power, the ordinary affairs of life seem petty and commonplace. An ex-President practicing law or going into business is like a locomotive hauling a delivery wagon. He has lost his sense of proportion. The concerns of other people and even his own affairs seem too small to be worth bothering about.
On Friday, April 27th, he took a walk in the afternoon. That night he fell violently ill. He remained conscious and when informed by the doctor that he could ‘live only a few days, he exclaimed ‘Good!’ Before losing consciousness he said to Mrs. Bevan (who was with him throughout the night) ‘Tell them I've had a wonderful life!’ By ‘them’ he undoubtedly meant his close friends. When I think of his profound pessimism, the intensity of his mental and moral suffering, the relentless way in which he drove his intellect, his need for love together with the harshness that repelled love, I am inclined to believe that his life was fiercely unhappy. Yet at the end he himself exclaimed that it had been ‘wonderful’! To me this seems a mysterious and strangely moving utterance.
There are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. But some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy.
What is very important to me is two points: A theory should be internally consistent and it should have some contact with observation. Well, I’m told by all the experts that this theory [String theory] is internally consistent, although they think up new interpretations every time I turn my back. But contact with reality? Nobody’s given me anything. I just watch. I’m somewhat unhappy that so many people are working on it. To me, as a physicist, it’s sort of sad that so many people at the same time work at something that doesn’t seem to have any contact with experiment. But that, to some extent, is due to the fact that we don’t have any great experimental puzzle to be thinking about. We have to supply the puzzles, and there aren’t that many puzzles right now.
People think genius a fine thing if it enables a man to write an exciting poem, or paint a picture. But in its true sense, that of originality in thought and action, though no one says that it is not a thing to be admired, nearly all, at heart, think that they can do very well without it. Unhappily this is too natural to be wondered at. Originality is the one thing which unoriginal minds cannot feel the use of. They cannot see what it is to do for them: how should they? If they could see what it would do for them, it would not be originality. The first service which originality has to render them, is that of opening their eyes: which being once fully done, they would have a chance of being themselves original.
My own case for Christianity is rational; but it is not simple. It is an accumulation of varied facts, like the attitude of the ordinary agnostic. But the ordinary agnostic has got his facts all wrong. He is a non-believer for a multitude of reasons; but they are untrue reasons. He doubts because the Middle Ages were barbaric, but they weren't; because Darwinism is demonstrated, but it isn't; because miracles do not happen, but they do; because monks were lazy, but they were very industrious; because nuns are unhappy, but they are particularly cheerful; because Christian art was sad and pale, but it was picked out in peculiarly bright colours and gay with gold; because modern science is moving away from the supernatural, but it isn't, it is moving towards the supernatural with the rapidity of a railway train.
It is vain to apportion praise and blame. The truth is that if the vicious circle is so hard to break, it is because the two sexes are each the victim at once of the other and of itself. Between two adversaries confronting each other in their pure liberty, an agreement could be easily reached: the more so as the war profits neither. But the complexity of the whole affair derives from the fact that each camp is giving aid and comfort to the enemy; woman is pursuing a dream of submission, man a dream of identification. Want of authenticity does not pay: each blames the other for the unhappiness he or she has incurred in yielding to the temptations of the easy way; what man and woman loathe in each other is the shattering frustration of each one's own bad faith and baseness.
It is the fate of those, who toil at the lower employments of life, to be rather driven by the fear of evil, than attracted by the prospect of good; to be exposed to censure, without hope of praise; to be disgraced by miscarriage, or punished for neglect, where success would have been without applause, and diligence without reward. Among these unhappy mortals is the writer of dictionaries, whom mankind have considered, not as the pupil, but the slave of science, the pioneer of literature, doomed only to remove rubbish and clear obstructions from the paths through which Learning and Genius press forward to conquest and glory, without bestowing a smile on the humble drudge that facilitates their progress. Every other author may aspire to praise; the lexicographer can only hope to escape reproach, and even this negative recompense has been yet granted to very few.
Hell is when we look back during that fraction of a second and know that we wasted an opportunity to dignify the miracle of life. Paradise is being able to say at that moment: “I made some mistakes, but I wasn’t a coward. I lived my life and did what I had to do.” However, there’s no need to anticipate my particular hell and keep going over and over the fact that I can make no further progress in what I understand to be my “Spiritual Quest.” It’s enough that I keep trying. Even those who didn’t do all they could have done have already been forgiven; they had their punishment while they were alive by being unhappy when they could have been living in peace and harmony. We are all redeemed and free to follow the path that has no beginning and will have no end.
It was developing countries where people are more cheery, wasn't it? ... Well, because when people are materially disadvantaged, maybe they're more optimistic, because they know that their destiny's not entirely in their own hands. And so they just have to hope for the best. Whereas in the developed world, where materially we've got plenty of stuff, and lots of opportunities, we know that the only thing stopping us from being happy is ourselves, which of course is a kind of downward spiral into disillusionment and hopelessness, isn't it, really? Because you can't -- you're never gonna get rid of yourself, so if you're basically unhappy, you're always gonna be unhappy, and in the remaining time that you've got left, you're either gonna be in despair about the fact that you've wasted your life, or maybe a bit cheerful about the fact that it's nearly over.
There is a misconception of tragedy with which I have been struck in review after review, and in many conversations with writers and readers alike. It is the idea that tragedy is of necessity allied to pessimism. Even the dictionary says nothing more about the word than that it means a story with a sad or unhappy ending. This impression is so firmly fixed that I almost hesitate to claim that in truth tragedy implies more optimism in its author than does comedy, and that its final result ought to be the reinforcement of the onlooker's brightest opinions of the human animal. For, if it is true to say that in essence the tragic hero is intent upon claiming his whole due as a personality, and if this struggle must be total and without reservation, then it automatically demonstrates the indestructible will of man to achieve his humanity.
is a mistake to classify the passions as lawful and unlawful, so as to yield to the one and refuse the other. All alike are good if we are their masters; all alike are bad if we abandon ourselves to them. Nature forbids us to extend our relations beyond the limits of our strength; reason forbids us to want what we cannot get, conscience forbids us, not to be tempted, but to yield to temptation. To feel or not to feel a passion is beyond our control, but we can control ourselves. Every sentiment under our own control is lawful; those which control us are criminal. A man is not guilty if he loves his neighbour's wife, provided he keeps this unhappy passion under the control of the law of duty; he is guilty if he loves his own wife so greatly as to sacrifice everything to that love.
A spear carrier is somebody who stands in the hall when Caesar passes, comes to attention and thumps his spear. A spear carrier is the anonymous character cut down by the hero as he advances to save the menaced heroine. A spear carrier is a character put in a story to be used like a piece of disposable tissue. In a story, spear carriers never suddenly assert themselves by throwing their spears aside and saying, “I resign. I don’t want to be used.“ They are there to be used, either for atmosphere or as minor obstacles in the path of the hero. The trouble is that each of us is his own hero, existing in a world of spear carriers. We take no joy in being used and discarded. I was finding then, that wet, chilly, unhappy night, that I took no joy in seeing other people used and discarded.”
I do not see that it is possible, nor can I discover that it would be right, for me now to withdraw from the cause in which I have so long taken so deep an interest. The work is great, and vast are the results depending upon it, and unhappily our laborers are not abundant...But conscious of the increasing hazard we run owing to the long continuance of monopolies, and beholding the appalling sufferings of multitudes of my fellow-creatures, and satisfied that all benevolence and charity and the teaching of religion and of schools fall short of much of their full effect owing to the degraded and impoverished condition of the people—I should feel myself guilty, as possessing abundance and leaving others to hunger, nakedness and immorality and deepest ignorance and crime, if I were to retire into domestic quiet and leave the struggle to be carried on entirely by others.
You talk a great deal about building a better world for your children, but when you are young you can no more envision a world inherited by your children than you can conceive of dying. The society you mold, you mold for yourself. It was this way with my generation. We were unhappy with what we inherited and we tried to reshape it in ways that would make it more tolerable to us. You were not uppermost in our thoughts. Now, in middle age, some of us are trying to rewrite history. Some of us tell you, "We labored and dared and sacrificed — all for you — yet we hear no thanks." You will not be unduly moved, I hope, by these laments. They are sentimental cries from persons so attached to the society they have rebuilt that they cannot bear the thought of seeing it overhauled by new proprietors.
To the divine providence it has seemed good to prepare in the world to come for the righteous good things, which the unrighteous shall not enjoy; and for the wicked evil things, by which the good shall not be tormented. But as for the good things of this life, and its ills, God has willed that these should be common to both; that we might not too eagerly covet the things which wicked men are seen equally to enjoy, nor shrink with an unseemly fear from the ills which even good men often suffer. There is, too, a very great difference in the purpose served both by those events which we call adverse and those called prosperous. For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world’s happiness, feels himself punished by its unhappiness.
I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.
Ever since the secret trip to China, my own relationship with Nixon had grown complicated. Until then I had been an essentially anonymous White House assistant. But now his associates were unhappy, and not without reason, that some journalists were giving me perhaps excessive credit for the more appealing aspects of our foreign policy while blaming Nixon for the unpopular moves. These tendencies were given impetus by an interview I granted to the Italian journalist Oriana Fallaci, without doubt the single most disastrous conversation I ever had with any member of the press. I saw her briefly on Nov. 2 and 4, 1972, in my office. I did so largely out of vanity. She had interviewed leading personalities all over the world. Fame was sufficiently novel for me to be flattered by the company I would be keeping. I had not bothered to read her writings; her evisceration of other victims was thus unknown to me.
What, then, constitutes the alienation of labor? First, in the fact that labor is external to the worker, that is, that it does not belong to his essential being; that in his work, therefore, he does not affirm himself but denies himself, does not feel well but unhappy, does not freely develop his physical and mental energy but mortifies his body and ruins his mind. The worker, therefore, feels himself only outside his work, and feels beside himself in his work. He is at home when he is not working, and when he is working he is not at home. His work therefore is not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need, but only a means for satisfying needs external to it. Its alien character emerges clearly in the fact that labor is shunned like the plague as soon as there is no physical or other compulsion.
The rich in all societies may be thrown into two classes. The first is of those who are powerful as well as rich, and conduct the operations of the vast political machine. The other is of those who employ their riches wholly in the acquisition of pleasure. As to the first sort, their continual care and anxiety, their toilsome days and sleepless nights, are next to proverbial. These circumstances are sufficient almost to level their condition to that of the unhappy majority; but there are other circumstances which place them in a far lower condition. Not only their understandings labour continually, which is the severest labour, but their hearts are torn by the worst, most troublesome, and insatiable of all passions, by avarice, by ambition, by fear and jealousy. No part of the mind has rest. Power gradually extirpates from the mind every humane and gentle virtue. Pity, benevolence, friendship, are things almost unknown in high stations.
SM: You’ve always put yourselves in the center of your work and there’s a strong performance element in your practice. Has it changed throughout the years? George: We never said performance. We believe these are pictures not by picture-makers but “living sculptures.” Gilbert: We are the center of our art, so what we leave behind is all us speaking to the viewer, you see always us part of being here. It was not a performance but a kind of sculpture, a living sculpture, and for us this is a very good form to speak. George: If the young people go to college and learn how to make pictures, they should learn how to make these ones. They’re letters, visual letters… Gilbert: We always say we make a kind of moralogue: good people, bad people, what should be changed, sexuality, unhappiness, drunkenness, religion, politics—all included, all what’s inside human beings, not the abstract art that doesn’t offend anybody.
When I take a long look at my life, as though from outside, it does not appear particularly happy. Yet I am even less justified in calling it unhappy, despite all its mistakes. After all, it is foolish to keep probing for happiness or unhappiness, for it seems to me it would be hard to exchange the unhappiest days of my life for all the happy ones. If what matters in a person's existence is to accept the inevitable consciously, to taste the good and bad to the full and to make for oneself a more individual, unaccidental and inward destiny alongside one's external fate, then my life has been neither empty nor worthless. Even if, as it is decreed by the gods, fate has inexorably trod over my external existence as it does with everyone, my inner life has been of my own making . I deserve its sweetness and bitterness and accept full responsibility for it.
It would better accord with noble human aspirations if our two Christian denominations would cease to bother the negroes with their preaching, which the negroes neither desire nor understand. It would be better if they left this work alone, and if, in its stead, they tried to teach people in Europe, kindly and seriously, that it is much more pleasing to God if a couple that is not of healthy stock were to show loving kindness to some poor orphan and become a father and mother to him, rather than give life to a sickly child that will be a cause of suffering and unhappiness to all. In this field the People's State will have to repair the damage that arises from the fact that the problem is at present neglected by all the various parties concerned. It will be the task of the People's State to make the race the centre of the life of the community.
The great trouble with all of us who are struggling with unhappy or unfortunate conditions is that we have separated ourselves in some way from the great magnetic center of creation. We are not thinking right, and so we are not attracting the right things. “Think the things you want.” The profoundest philosophy is locked up in these few words. Think of them clearly, persistently, concentrating upon them with all the force and might of your mind, and struggle toward them with all your energy. This is the way to make yourself a magnet for the things you want. But the moment you begin to doubt, to worry, to fear, you demagnetize yourself, and the things you desire flee from you. You drive them away by your mental attitude. They cannot come near you while you are deliberately separating yourself from them. You are going in one direction, and the things you want are going in the opposite direction.
Two main ideas - both in out judgment the result of superficial thinking about unhappy experiences - are in the field against reform ; and they have to be conquered. The first holds that unanimous congregational chanting is impossible without agreed metrical design, not to say a musical metre of agreed rigidity. This has proved itself untrue, for the very good reason that natural accents of fervent utterance always will mean more to an inspired crowd than a metronome ever could mean, and when hearty enough such natural accents will teach them unanimity. The second idea is that singing in harmony is impossible without adding metrical design - that harmony, in fact, is inseparable from ideas of metre and accent. Here, again, the truth (proved in practice over and over again) is otherwise. Chanting in chords can be as beautifully and serviceably flexible as chanting in unison, though it is admittedly less easyMusic Worship (1935) by Walford Davies; Harvery Grace.''.
I have only one rule to give you which sums up all the rest. Be a man; restrain your heart within the limits of your manhood. Study and know these limits; however narrow they may be, we are not unhappy within them; it is only when we wish to go beyond them that we are unhappy, only when, in our mad passions, we try to attain the impossible; we are unhappy when we forget our manhood to make an imaginary world for ourselves, from which we are always slipping back into our own. The only good things, whose loss really affects us, are those which we claim as our rights. If it is clear that we cannot obtain what we want, our mind turns away from it; wishes without hope cease to torture us. A beggar is not tormented by a desire to be a king; a king only wishes to be a god when he thinks himself more than man.
Truly there is no cause for you to be miserable and unhappy. You yourself impose limitations on your true nature of infinite Being and then weep that you are but a finite creature. Then you take up this or that sadhana to transcend the nonexistent limitations. But if your sadhana itself assumes the existence of the limitations, how can it help you to transcend them? Hence I say know that you are really the infinite, pure Being, the Self Absolute. You are always that Self and nothing but that Self. Therefore, you can never be really ignorant of the Self; your ignorance is merely a formal ignorance... Know then that true Knowledge does not create a new Being for you; it only removes your "ignorant ignorance." Bliss is not added to your nature; it is merely revealed as your true and natural state, eternal and imperishable. The only way to be rid of your grief is to know and be the Self.
Imagine a society that subjects people to conditions that make them terribly unhappy, then gives them the drugs to take away their unhappiness. Science fiction? It is already happening to some extent in our own society. It is well known that the rate of clinical depression had been greatly increasing in recent decades. We believe that this is due to disruption of the power process, as explained in paragraphs 59-76. But even if we are wrong, the increasing rate of depression is certainly the result of SOME conditions that exist in today's society. Instead of removing the conditions that make people depressed, modern society gives them antidepressant drugs. In effect, antidepressants are a means of modifying an individual's internal state in such a way as to enable him to tolerate social conditions that he would otherwise find intolerable. (Yes, we know that depression is often of purely genetic origin. We are referring here to those cases in which environment plays the predominant role.)
Lincoln raised armies on the basis of saving the Union, and a great many northerners, and even some southerners, who responded to that didn't even want to free the slaves, let alone allow full civil rights for freedmen. Of course, southerners did not believe Lincoln's stated purposes. The Deep South states seceded because an abolitionist president was intolerable to them, regardless of Lincoln's promises to leave slavery untouched in the current slave states. They didn't trust him. Similarly, abolitionists were unhappy with Lincoln for apparently making such concessions to the slavers. As it happened, of course, Lincoln made the Emancipation Proclamation at the first decent opportunity, on September 22, 1862, and the war in fact became an instrument of radical abolitionists, not only freeing the slaves, even in loyal border states, Missouri, Kentucky, Maryland, and Delaware, by the Thirteenth Amendment, but amending the constitution to guarantee civil and voting rights to them. The Fourteenth and Fifteenth Amendments, however, were poorly enforced after President Grant.
You have to take risks … We will only understand the miracle of life fully when we allow the unexpected to happen. Every day, God gives us the sun — and also one moment in which we have the ability to change everything that makes us unhappy. Every day, we try to pretend that we haven't perceived that moment, that it doesn't exist — that today is the same as yesterday and will be the same as tomorrow. But if people really pay attention to their everyday lives, they will discover that magic moment. It may arrive in the instant when we are doing something mundane, like putting our front-door key in the lock; it may lie hidden in the quiet that follows the lunch hour or in the thousand and one things that all seem the same to us. But that moment exists — a moment when all the power of the stars becomes a part of us and enables us to perform miracles.
Belief in God and a future life makes it possible to go through life with less of stoic courage than is needed by skeptics. A great many young people lose faith in these dogmas at an age at which despair is easy, and thus have to face a much more intense unhappiness than that which falls to the lot of those who have never had a religious upbringing. Christianity offers reasons for not fearing death or the universe, and in so doing it fails to teach adequately the virtue of courage. The craving for religious faith being largely an outcome of fear, the advocates of faith tend to think that certain kinds of fear are not to be deprecated. In this, to my mind, they are gravely mistaken. To allow oneself to entertain pleasant beliefs as a means of avoiding fear is not to live in the best way. In so far as religion makes its appeal to fear, it is lowering to human dignity.
Early in life, most of us probably observe an unhappy relationship between labor and wealth — to wit, the heavier the labor, the less the wealth. The man doing heavy manual work makes less than the man who makes a machine work for him, and this man makes less than the man sitting at a desk. The really rich people, the kind who go around on yachts and collect old books and new wives, do no labor at all. The economic reasons for dividing the money this way are clear enough. One, it has always been done that way; and two, it's too hard to change at this late date. But the puzzling question is why, since the money is parceled out on this principle, young people are constantly being pummeled to take up a life of labor. In any sensible world, the young would be told they could labor if they wanted to, but warned that if they did so it would cost them.
Another evil, and one of the worst which arises from the separation of theoretical and practical knowledge, is the fact that a large number of persons, possessed of an inventive turn of mind and of considerable skill in the manual operations of practical mechanics, are destitute of that knowledge of scientific principles which is requisite to prevent their being misled by their own ingenuity. Such men too often spend their money, waste their lives, and it may be lose their reason in the vain pursuits of visionary inventions, of which a moderate amount of theoretical knowledge would be sufficient to demonstrate the fallacy ; and for want of such knowledge, many a man who might have been a useful and happy member of society, becomes a being than whom it would be hard to find anything more miserable. The number of those unhappy persons — to judge from the patent-lists, and from some of the mechanical journals — must be much greater than is generally believed.
The acquisition of San Domingo is an adherence to the 'Monroe doctrine'; it is a measure of national protection; it is asserting our just claim to a controlling influence over the great commercial traffic soon to flow from west to east by way of the Isthmus of Darien; it is to build up our merchant marine; it is to furnish new markets for the products of our farms, shops, and manufactories; it is to make slavery insupportable in Cuba and Porto Rico at once, and ultimately so in Brazil; it is to settle the unhappy condition of Cuba and end an exterminating conflict; it is to provide honest means of paying our honest debts without overtaxing the people; it is to furnish our citizens with the necessaries of everyday life at cheaper rates than ever before; and it is, in fine, a rapid stride toward that greatness which the intelligence, industry, and enterprise of the citizens of the United States entitle this country to assume among nations.
On starlight nights I used to pace up and down those long, cold streets, scowling at the little, sleeping houses on either side, with their storm-windows and covered back porches. They were flimsy shelters, most of them poorly built of light wood, with spindle porch-posts horribly mutilated by the turning-lathe. Yet for all their frailness, how much jealousy and envy and unhappiness some of them managed to contain! The life that went on in them seemed to me made up of evasions and negations; shifts to save cooking, to save washing and cleaning, devices to propitiate the tongue of gossip. This guarded mode of existence was like living under a tyranny. People's speech, their voices, their very glances, became furtive and repressed. Every individual taste, every natural appetite, was bridled by caution. The people asleep in those houses, I thought, tried to live like the mice in their own kitchens; to make no noise, to leave no trace, to slip over the surface of things in the dark.
The existence of this new Republic was inaugurated by striking the fetters from the slaves in Porto Rico. This beneficent measure was followed by the release of several thousand persons illegally held as slaves in Cuba. Next, the Captain-General of that colony was deprived of the power to set aside the orders of his superiors at Madrid, which had pertained to the office since 1825. The sequestered estates of American citizens, which had been the cause of long and fruitless correspondence, were ordered to be restored to their owners. All these liberal steps were taken in the face of a violent opposition directed by the reactionary slave-holders of Havana, who are vainly striving to stay the march of ideas which has terminated slavery in Christendom, Cuba only excepted. Unhappily, however, this baneful influence has thus far succeeded in defeating the efforts of all liberal-minded men in Spain to abolish slavery in Cuba, and in preventing the promised reform in that island. The struggle for political supremacy continues there.
If I were five-and-twenty or thirty, instead of, unhappily, twice that number of years, I would take Adam Smith in hand—I would not go beyond him, I would have no politics in it—I would take Adam Smith in hand, and I would have a League for free trade in Land just as we had a League for free trade in Corn. You will find just the same authority in Adam Smith for the one as for the other; and if it were only taken up as it must be taken up to succeed, not as a political, revolutionary, Radical, Chartist notion, but taken up on politico-economic grounds, the agitation would be certain to succeed; and if you apply free trade in land and to labour too—that is, by getting rid of those abominable restrictions in your parish settlements, and the like—then, I say, the men who do that will have done for England probably more than we have been able to do by making free trade in corn.
There is an inborn tendency to be Free. Every being is struggling to be Free. No one wants bondage. No one wants misery. The very idea of disease and death is appalling to all. Still, a being thinks that it will be happy by sense-pleasures. Can these sense-pleasures make one happy? No. Any amount of sense-pleasures will not make one really happy. Sense-pleasures will bring momentary satisfaction and then make one unhappy. Then comes the question: Where does this real happiness lie? It lies in knowing the True Nature. To know your True Nature, you have to control your mind. In order to control your mind, you have to live a true life. You must be a man of good character. That is why all the Scriptures ask their followers to be good, kind, gentle, noble, charitable, truthful, etc. In fact, moral and ethical codes of good conduct are the starting points of all Religions. They start with moral and ethical codes and end with God-realization or Self-realization.
Backlash happens to be the title of a 1947 Hollywood movie in which a man frames his wife for a murder he's committed. The backlash against women's rights works in much the same way: its rhetoric charges feminists with all the crimes it perpetrates. The backlash line blames the women's movement for the “feminization of poverty” ñwhile the backlash's own instigators in Washington pushed through the budget cuts that helped impoverish millions of women, fought pay equity proposals, and undermined equal opportunity laws. The backlash line claims the women's movement cares nothing for children's rightsñwhile its own represetatives in the capital and state legislatures have blocked one bill after another to improve child care, slashed billions of dollars in federal aid for children, and relaxed state licensing standards for day care centers. The backlash line accuses the women's movement of creating a generation of unhappy single and childless womenñbut its purveyors in the media are the ones guilty of making single and childless women feel like circus freaks.
...the significant problems and issues of life and philosophy concern the rate and mode of the conjunction of the precarious and the assured, the incomplete and the finished, the repetitious and the varying, the safe and sane and the hazardous. ...these traits, and the modes and tempos of their interaction with each other, are fundamental features of natural existence. The experience of their various consequences, according as they are relatively isolated, unhappily or happily combined, is evidence that wisdom, and hence the love of wisdom which is philosophy, is concerned with choice and administration of their proportioned union. Structure and process, substance and accident, matter and energy, permanence and flux, one and many, continuity and discreetness, order and progress, law and liberty, uniformity and growth, tradition and innovation, rational will and impelling desires, proof and discovery, the actual and the possible, are names given to various phases of their conjunction, and the issue of living depends upon the art with which these things are adjusted to each other.
I have the principles of an Englishman, and I utter them without apprehension or reserve...this is not the language of faction; let it be tried by that criterion, by which alone we can distinguish what is factious, from what is not—by the principles of the English constitution. I have been bred up in these principles, and I know that when the liberty of the subject is invaded, and all redress denied him, resistance is justifiable...the constitution has its political Bible, by which if it be fairly consulted, every political question may, and ought to be determined. Magna Charta, the Petition of Rights and the Bill of Rights, form that code which I call the Bible of the English constitution. Had some of his Majesty's unhappy predecessors trusted less to the commentary of their Ministers, and been better read in the text itself, the glorious Revolution might have remained only possible in theory, and their fate would not now have stood upon record, a formidable example to all their successors.
It has an unhappy effect upon the human understanding and temper, for a man to be compelled in his gravest investigation of an argument, to consider, not what is true, but what is convenient. The lawyer never yet existed who has not boldly urged an objection which he knew to be fallacious, or endeavoured to pass off a weak reason for a strong one. Intellect is the greatest and most sacred of all endowments; and no man ever trifled with it, defending an action to-day which he had arraigned yesterday, or extenuating an offence on one occasion, which, soon after, he painted in the most atrocious colours, with absolute impunity. Above all, the poet, whose judgment should be clear, whose feelings should be uniform and sound, whose sense should be alive to every impression and hardened to none, who is the legislator of generations and the moral instructor of the world, ought never to have been a practising lawyer, or ought speedily to have quitted so dangerous an engagement.
This recollection, rendered still more charming by the breath of innocence which pervaded it, brought back others of the same kind. Presently, I saw gathered round me all the objects which had touched my heart with emotion during my youth – Mademoiselle Galley, Mademoiselle de Graffenried, Mademoiselle de Breil, Madame Basile, Madame de Larnage, my young pupils, even the piquant Zulietta, whom my heart can never forget. I saw myself surrounded by a seraglio of houris and by my old acquaintances, the liveliest desire for whom was no new sensation for me. My blood became heated and inflamed, my head swam, in spite of my hairs already growing grey: and the serious citizen of Geneva, the austere Jean-Jacques, close upon his forty-fifth year, suddenly became again the love-sick shepherd. The intoxication which seized me, although so sudden and extravagant, was, notwithstanding, so strong and lasting, that nothing less than the unforeseen and terrible crisis of the unhappiness into which it plunged me would have been able to cure me of it.
Fromm revives all the time-honored values of idealistic ethics as if nobody had ever demonstrated their conformist and repressive features. He speaks of the productive realization of the personality, of care, responsibility, and respect for one’s fellow men, of productive love and happiness – as if man could actually practice all this and still remain sane and full of “well-being” in a society which Fromm himself describes as one of total alienation, dominated by the commodity relations of the “market.” In such a society, the self-realization of the “personality” can proceed only on the basis of a double repression: first, the “purification” of the pleasure principle and the internalization of happiness and freedom; second, their reasonable restriction until they become compatible with the prevailing unfreedom and unhappiness. As a result, productiveness, love, responsibility become “values” only in so far as they contain manageable resignation and are practiced within the framework of socially useful activities (in other words, after repressive sublimation); and then they involve the effective denial of free productiveness and responsibility.
Until recently, it might have seemed that we were an unhappy bit of mildew on a heavenly body whirling in space among many that have no mildew on them at all. this was something that classical science could explain. Yet, the moment it begins to appear that we are deeply connected to the entire universe, science reaches the outer limits of its powers. Because it is founded on the search for universal laws, it cannot deal with singularity, that is, with uniqueness. The universe is a unique event and a unique story, and so far we are the unique point of that story. But unique events and stories are the domain of poetry, not science. With the formulation of the Anthropic Cosmological Principle, science has found itself on the border between formula and story, between science and myth. In that, however, science has paradoxically returned, in a roundabout way, to man, and offers him — in new clothing — his lost integrity. It does so by anchoring him once more in the cosmos.
I am a man who is basically opposed to atrocities or ungentlemanly actions. In 1934, I promulgated a law against vivisection. You can see, therefore, that if I disapprove of the experimentation on animals, how could I possibly be in favor of torturing humans? The prosecution says that I had something to do with the freezing experiments which were performed in the concentration camps under the auspices of the air force. That is pure Quatsch! I was much too busy to know about these medical experiments, and if anybody had asked me, I would have disapproved violently. It must have been Himmler who thought up these stupid experiments, although I think he shirked his responsibility by committing suicide. I am not too unhappy about it because I would not particularly enjoy sitting on the same bench with him. The same is true of that drunken Robert Ley, who did us a favor by hanging himself before the trial started. He was not going to be any advantage for us defendants when he took the stand.
You have to be able to walk away from a relationship when it's time to walk away —and you have to teach your children this. It's the best way to love your children, because then they'll learn this from you — that you had the courage to walk away from a relationship when you were unhappy. You have to do what you have to do. And the children have to understand it. I think we have to teach this to our boys and our girls when they are young — 11, 12. They need to understand that you got in a situation when you were too young, when you didn't understand what you wanted, and because you listened to everyone else. Your children may not listen to you — so you also have to be brave enough to respect their dreams. … I think everybody knows this. We have an uncomfortable feeling for situations we are in, but we don't understand why we are uncomfortable. And then we want to know what would be the other option.
At Posada, Calugareni, on the Olt, jiu and.Cerna rivers, at Turda; in the mountains of the unhappy and forgotten Moti of Vidra, all the way to Huedin and Alba-Iulia (the torture place of Horia and his brothers-in-arms), there are everywhere testimonies of battles and tombs of heroes. All over the Carpathians, from the Oltenian mountains at Dragoslavele and at Predeal, from Oituz to Vatra Dornei, on peaks and in valley bottoms, everywhere Romanian blood flowed like rivers. In the middle of the night, in difficult times for our people, we hear the call of the Romanian soil urging us to battle. I ask and I expect an answer: By what right do the Jews wish to take this land from us? On what historical argument do they base their pretensions and particularly the audacity with which they defy us Romanians, here in our own land? We are bound to this land by millions of tombs and millions of unseen threads that only our soul feels, and woe to those who shall try to snatch us from it.
The problem is, eternity is barred to humans, and so humans, all too painfully aware of that and entertaining little hope of appealing against that verdict of fate, seek to stifle and deafen their tragic wisdom in a hubbub of frail and fleeting pleasures. This admittedly being a false calculation—for the same reason which prompted it (that tragic wisdom can never be chased or conjured away for good)—they condemn themselves, whatever their material wealth, to perpetual spiritual poverty: to continuous unhappiness (‘A man is as unhappy as he has convinced himself to be’). Instead of seeking the way to happiness within the limits of their predicament, they take a long detour, hoping that somewhere along the route their odious and repulsive destiny may be escaped or fooled—only to land back in the despair that prompted them to start on their voyage of (dearly wished for, yet unattainable) discovery. The only discovery humans can possibly make on that voyage is that the route they have taken was but a detour that sooner or later will bring them back to the starting line.
Man has discovered in nature the wonderful notion of that all-mighty being whose law he worships. Fundamentally in everyone there is the feeling for this all-mighty, which we call God (that is to say, the dominion of natural laws throughout the whole universe). The priests, who have always succeeded in exploiting this feeling, threaten punishments for the man who refuses to accept the creed they impose. When one provokes in a child a fear of the dark, one awakens in him a feeling of atavistic dread. Thus this child will be ruled all his life by this dread, whereas another child, who has been intelligently brought up, will be free of it. It's said that every man needs a refuge where he can find consolation and help in unhappiness. I don't believe it! If humanity follows that path, it's solely a matter of tradition and habit. That's a lesson, by the way, that can be drawn from the Bolshevik front. The Russians have no God, and that doesn't prevent them from being able to face death. We don't want to educate anyone in atheism.
It's really weird but my parents used to tell me I could do anything I wanted to. I used to say, 'Well, what if I want to be an astronaut and go to the moon?" and my dad used to say, 'If you really want to you can'. I used to think he was talking absolute rubbish, particularly when I was 21 and he was still saying that. But in a way it really stuck with me cos my dad ended up doing exactly what he wanted to do. To an outside point of view he's totally conformed, he's had a family and four kids but he's only ever done things that made him genuinely happy. "He jacked in his job cos it made him unhappy and he didn't want to compromise his entire life just for the sake of carrying it through. It's very admirable, that quality, and I think it's very rare in people. Most people feel so conditioned, so oppressed by everything that goes on around them that they just give in. You have to refuse to give in. (Melody Maker, March 7th 1992)
Some years ago, an American psychologist, Abraham Maslow, felt the same kind of instinctive revolt against the 'atmosphere' of Freudian psychology, with its emphasis on sickness and neurosis, and decided that he might obtain some equally interesting results if he studied extremely healthy people. He therefore looked around for the most cheerful and well-adjusted people he could find, and asked for their co-operation in his studies. he soon discovered and interesting fact: that most extremely healthy people frequently experience of intense affirmation and certainty; Maslow called these 'peak experiences.' No one had made this discovery before because it had never struck anyone that a science calling itself 'psychology' and professing to be a science of the human mind (not merely the sick mind), ought to form its estimate of human beings by taking into account healthy minds as well as sick ones. A sick man talks obsessively about his illness; a healthy man never talks about his health; for as Pirandello points out, we take happiness for granted, and only begin to question life when we are unhappy. Hence no psychologist ever made this simple and obvious discovery about peak experiences.
Ever since the secret trip to China, my own relationship with Nixon had grown complicated. Until then I had been an essentially anonymous White House assistant. But now his associates were unhappy, and not without reason, that some journalists were giving me perhaps excessive credit for the more appealing aspects of our foreign policy while blaming Nixon for the unpopular moves. . These tendencies were given impetus by an interview I granted to the Italian journalist Oriana Fallaci, without doubt the single most disastrous conversation I ever had with any member of the press. I saw her briefly on Nov. 2 and 4, 1972, in my office. I did so largely out of vanity. She had interviewed leading personalities all over the world. Fame was sufficiently novel for me to be flattered by the company I would be keeping. I had not bothered to read her writings; her evisceration of other victims was thus unknown to me. I paid the price for my naiveté. The quotes ascribed to me, statements of marginal taste gathered together in what she presented as a conversation, were the most self-serving utterances of my entire public career.
"I should be inexcusable, considering the share I have formerly had in that unhappy business, if, upon this occasion, I should omit to mention the African slave-trade. I do not rank this amongst our national sins, because I hope, and believe, a very great majority of the nation earnestly long for its suppression. But, hitherto, petty and partial interest prevail against the voice of justice, humanity and truth. This enormity, however, is not sufficiently laid to heart. If you are justly shocked by what you hear of the cruelties practised in France, you would, perhaps, be shocked much more, if you could fully conceive of the evils and miseries inseparable from this traffic, which I apprehend, not from hearsay, but from my own observation, are equal in atrocity, and, perhaps superior in number, in the course of a single year, to any or all the worst actions which have been known in France since the commencement of their revolution. There is a cry of blood against us; a cry accumulated by the accession of fresh victims, of thousands, of scores of thousands, I had almost said of hundreds of thousands, from year to year."
I should be inexcusable, considering the share I have formerly had in that unhappy business, if, upon this occasion, I should omit to mention the African slave-trade. I do not rank this amongst our national sins, because I hope, and believe, a very great majority of the nation earnestly long for its suppression. But, hitherto, petty and partial interest prevail against the voice of justice, humanity and truth. This enormity, however, is not sufficiently laid to heart. If you are justly shocked by what you hear of the cruelties practised in France, you would, perhaps, be shocked much more, if you could fully conceive of the evils and miseries inseparable from this traffic, which I apprehend, not from hearsay, but from my own observation, are equal in atrocity, and, perhaps superior in number, in the course of a single year, to any or all the worst actions which have been known in France since the commencement of their revolution. There is a cry of blood against us; a cry accumulated by the accession of fresh victims, of thousands, of scores of thousands, I had almost said of hundreds of thousands, from year to year.
In retrospect these years form not only the least agreeable, but the only barren and unhappy period of my life. I was happy as a child with my toys in my nursery. I have been happier every year since I became a man. But this interlude of school makes a sombre grey patch upon the chart of my journey. It was an unending spell of worries that did not then seem petty, of toil uncheered by fruition; a time of discomfort, restriction and purposeless monotony. This train of thought must not lead me to exaggerate the character of my school days … Harrow was a very good school … Most of the boys were very happy … I can only record the fact that, no doubt through my own shortcomings, I was an exception. … I was on the whole considerably discouraged … All my contemporaries and even younger boys seemed in every way better adapted to the conditions of our little world. They were far better both at the games and at the lessons. It is not pleasant to feel oneself so completely outclassed and left behind at the very beginning of the race.
On the question of racial discrimination, the Addis Ababa Conference taught, to those who will learn, this further lesson: That until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned: That until there are no longer first-class and second class citizens of any nation; That until the colour of a man's skin is of no more significance than the colour of his eyes; That until the basic human rights are equally guaranteed to all without regard to race; That until that day, the dream of lasting peace and world citizenship and the rule of international morality will remain but a fleeting illusion, to be pursued but never attained; And until the ignoble and unhappy regimes that hold our brothers in Angola, in Mozambique and in South Africa in subhuman bondage have been toppled and destroyed; Until bigotry and prejudice and malicious and inhuman self-interest have been replaced by understanding and tolerance and good-will; Until all Africans stand and speak as free beings, equal in the eyes of all men, as they are in the eyes of Heaven; Until that day, the African continent will not know peace.
…the schemes of the International Jews. The adherents of this sinister confederacy are mostly men reared up among the unhappy populations of countries where Jews are persecuted on account of their race. Most, if not all of them, have forsaken the faith of their forefathers, and divorced from their minds all spiritual hopes of the next world. This movement among the Jews is not new. From the days of Spartacus-Weishaupt to those of Karl Marx, and down to Trotsky (Russia), Bela Kun (Hungary), Rosa Luxembourg (Germany), and Emma Goldman (United States), this world-wide conspiracy for the overthrow of civilisation and for the reconstitution of society on the basis of arrested development, of envious malevolence, and impossible equality, has been steadily growing. It played, as a modern writer, Mrs. Webster, has so ably shown, a definitely recognisable part in the tragedy of the French Revolution. It has been the mainspring of every subversive movement during the Nineteenth Century; and now at last this band of extraordinary personalities from the underworld of the great cities of Europe and America have gripped the Russian people by the hair of their heads and have become practically the undisputed masters of that enormous empire.
Those incentives have made the legacy of this Courts public purpose test an unhappy one. In the 1950s, no doubt emboldened in part by the expansive understanding of public use this Court adopted in Berman, cities rushed to draw plans for downtown development. Of all the families displaced by urban renewal from 1949 through 1963, 63 percent of those whose race was known were nonwhite, and of these families, 56 percent of nonwhites and 38 percent of whites had incomes low enough to qualify for public housing, which, however, was seldom available to them. Public works projects in the 1950s and 1960s destroyed predominantly minority communities in St. Paul, Minnesota, and Baltimore, Maryland. In 1981, urban planners in Detroit, Michigan, uprooted the largely lower-income and elderly Poletown neighborhood for the benefit of the General Motors Corporation. Urban renewal projects have long been associated with the displacement of blacks; [i]n cities across the country, urban renewal came to be known as Negro removal. Over 97 percent of the individuals forcibly removed from their homes by the slum-clearance project upheld by this Court in Berman were black. Regrettably, the predictable consequence of the Court’s decision will be to exacerbate these effects.
Under these circumstances, there has arisen in society a figure which is certainly the most mournful, and in some respects the most awful, upon which the eye of the moralist can dwell. That unhappy being whose very name is a shame to speak; who counterfeits with a cold heart the transports of affection, and submits herself as the passive instrument of lust; who is scorned and insulted as the vilest of her sex, and doomed, for the most part, to disease and abject wretchedness and an early death, appears in every age as the perpetual symbol of the degradation and sinfulness of man. Herself the supreme type of vice, she is ultimately the most efficient guardian of virtue. But for her, the unchallenged purity of countless happy homes would be polluted, and not a few who, in the pride of their untempted chastity, think of her with an indignant shudder, would have known the agony of remorse and of despair. On that one degraded and ignoble form are concentrated the passions that might have filled the world with shame. She remains, while creeds and civilisations rise and fall, the eternal priestess of humanity, blasted for the sins of the people.
In one of his many public statements, the leader of the Bosnian Serbs, Montenegrin Radovan Karadžić, said the Serbs in the past period, when everyone was on their side, had been subjected to "genocidal extermination" whereas now, over the last year, when so many are against them, they are suffering the least. Of all the innumerable absurdities and untruths that have been uttered, this statement truly takes the cake. For more than forty years Bosnia was inhabited by Bosnians, and we did not distinguish between Serbs, Muslim, and Croats, or at least such distinctions were not paramount in their mutual relations. Throughout that period, to the best of the Yugoslav and world public's knowledge, there were no detenction camps for Serbs in Bosnia, no brothels for Serbs women, no Serbian children had their throat cut. (...) But according to Karadzic, the Serbs were somehow unhappy then. And now, in war, with so many dead, (...) now, according to their leader, the time has come when they are suffering the least. (...) Ethnically pure states are an impossibility in today's world, and it is ridiculous to try to create and maintain such a state, even when there is just one nation.
Well, my greatest reward, I think, is that I've been able to build this wonderful organization. I've been able to enjoy good health, and the way I feel today, I feel like I can still go on being part of this thing after forty some odd years of business, and also, to have the public appreciate and accept what I've done all these years. That, that is a great reward. … Well of course, happiness is a state of mind. You can be happy or you can be unhappy. It's just according to the way you look at things. You know. So I think happiness is contentment but it doesn't mean you have to have wealth. But all individuals are different. Some of us just wouldn't be satisfied with just carrying out a routine job and being happy. Yet I envied those people. I had a brother who I really envied because he was a mailman. But he's the one that had all the fun. He had himself a trailer, and he used to go out and go fishing, and he didn't worry about payrolls and stories and picture grosses or anything. And he was the happy one. I always said, "He's the smart Disney."
The enlightenment idea of privacy is breaking apart under the strain of new technologies, social tools and the emergence of the database state. We cannot hold back the tide, but we can use it as an opportunity to rethink what we understand by 'personality', how we engage and interact with others and where the boundaries can be put between the public and private. Those of us who are ahead of the curve when it comes to the adoption and use of technologies that undermine the old model of privacy have much to teach those who will come after us, and can offer advice and support to those who might be unhappy to have their movements, eating habits, friendships and patterns of media consumption made available to all. But every Twitterer, Tumblr, Dopplr or Brightkite user at Lift is sharing more data with more people than even the FBI under Hoover or the Stasi at the height of its powers could have dreamed of. And we do so willingly, hoping to benefit in unquantifiable ways from this unwarranted - in all senses - disclosure. I'll argue that we are in the vanguard of creating not just new forms of social organisation but new ways of being human.
Neglected by Congress below; pinched with every want here; distressed with the small-pox; want of Generals and discipline in our Army — which may rather be called a great rabble — our late unhappy retreat from Quebec, and loss of the Cedars; our credit and reputation lost, and great part of the country; and a powerful foreign enemy advancing upon us; are so many difficulties we cannot surmount them. My whole thoughts are now bent on making a safe retreat out of this country; however, I hope we shall not be obliged to leave it until we have had one bout more for the honour of America. I think we can make a stand at Isle-aux-Noix, and keep the Lake this summer from an invasion that way. We have little to fear; but I am heartily chagrined to think we have ldst in one month all the immortal Montgomery was a whole campaign in gaining, together with our credit, and many men and an amazing sum of money. The commissioners this day leave us, as our good fortune has long since; but as Miss, like most other Misses, is fickle, and often changes, I still hope for her favors again; and that we shall have the pleasure of dying or living happy together.
In a few weeks, or at most a few months, thanks to the skill of the Allied Commanders and the bravery of their men, the objects for which we and they have endured more than four years of sacrifice and suffering have been attained. The lands upon which the enemy had laid his cruel and predatory hand are in course of being evacuated. The exiled peoples are returning in joyous crowds across the war frontiers to their homes. The military power of the enemy is broken. His resources are spent. His armaments are in course of being surrendered. Hope breathes again in the souls of the unhappy peoples whom he has trampled in the mire. The impious spirit that claimed that Might was superior to Right and that there was no law but that of successful violence in the world has been exorcised, let us hope for ever. The conflict for international honour, righteousness, and freedom has been won, and the authors of this vast and wicked conspiracy against the liberties of mankind are fugitives on the face of the earth. My Lords, this is a great hour. It has been a wonderful victory. Are we presumptuous if we see in it the judgment of a Higher Power upon panoplied arrogance and enthroned wrong?
Centrism is of vital importance today because the global economy is in a terrible meltdown — perhaps worse than any cyclical slump since the Great Depression of the 1930s. Alas, many textbooks have strayed too far toward over-complacent libertarianism. They joined the celebration of free-market finance and supported dismantling regulations and abolishing oversight. The bitter harvest of this celebration was seen in the irrationally exuberant housing and stock markets that collapsed and led to the current financial crisis. The centrism we describe is not a prescription that is intended to persuade readers away from their beliefs. We are analysts and not cult prescribers. It is not ideology that breeds centrism as our theme. We sift facts and theories to determine the consequences of Hayek-Friedman libertarianism or Marx-Lenin bureaucratic communism. All readers are free to make up their own minds about best ethics and value judgments. … The follies of the left and right both mandate centrism. Tightly controlled cen tral planning, which was widely advocated in the middle decades of the last century, was abandoned after it produced stagnation and unhappy consumers in communist countries. … Only by steering our societies back to the limited center can we ensure that the global economy returns to full employment where the fruits of progress are more equally shared.
The electrical, the magnetic element in Woman has not been fairly brought out at any period. Everything might be expected from it; she has far more of it than Man. This is commonly expressed by saying that her intuitions are more rapid and more correct. You will often see men of high intellect absolutely stupid in regard to the atmospheric changes, the fine invisible links which connect the forms of life around them, while common women, if pure and modest, so that a vulgar self do not overshadow the mental eye, will seize and delineate these with unerring discrimination. Women who combine this organization with creative genius are very commonly unhappy at present. They see too much to act in conformity with those around them, and their quick impulses seem folly to those who do not discern the motives. This is an usual effect of the apparition of genius, whether in Man or Woman, but is more frequent with regard to the latter, because a harmony, an obvious order and self-restraining decorum, is most expected from her. Then women of genius, even more than men, are likely to be enslaved by an impassioned sensibility. The world repels them more rudely, and they are of weaker bodily frame. Those who seem overladen with electricity frighten those around them.
Everything is possible, and yet nothing is. All is permitted, and yet again, nothing. No matter which way we go, it is no better than any other. It is all the same whether you achieve something or not, have faith or not, just as it’s all the same whether you cry or remain silent. There is an explanation for everything, and yet there is none. Everything is both real and unreal, normal and absurd, splendid and insipid. There is nothing worth more than anything else, nor any idea better than any other. Why grow sad from one’s sadness and delight in one’s joy? What does it matter whether our tears come from pleasure or pain? Love your unhappiness and hate your happiness, mix everything up, scramble it all! Be a snowflake dancing in the air, a flower floating downstream! Have courage when you don’t need to, and be a coward when you must be brave! Who knows? You may still be a winner! And if you lose, does it really matter? Is there anything to win in this world? All gain is loss, all loss is gain. Why always expect a definite stance, clear ideas, meaningful words? I feel as if I should spout fire in response to all the questions which were ever put, or not put, to me.
In 1935 in Paris, living in that thin upper surface of comfort and joy and freedom in a limited way, I met this most touching and interesting person, Emma Goldman, sitting at a table reserved for her at the Select, where she could receive her friends and carry on her conversations and sociabilities over an occasional refreshing drink. She was half blind (although she was only sixty-six years old), wore heavy spectacles, a shawl, and carpet slippers. She lived in her past and her devotions, which seemed to her glorious and unarguably right in every purpose. She accepted the failure of that great dream as a matter of course. She finally came to admit sadly that the human race in its weakness demanded government and all government was evil because human nature was basically weak and weakness is evil. She was a wise, sweet old thing, grandmotherly, or like a great-aunt. I said to her, "It's a pity you had to spend your whole life in such unhappiness when you could have had such a nice life in a good government, with a home and children." She turned on me and said severely: "What have I just said? There is no such thing as a good government. There never was. There can't be." I closed my eyes and watched Nietzsche's skull nodding.
So do not train your pupil to look down from the height of his glory upon the sufferings of the unfortunate, the labours of the wretched, and do not hope to teach him to pity them while he considers them as far removed from himself. Make him thoroughly aware of the fact that the fate of these unhappy persons may one day be his own, that his feet are standing on the edge of the abyss, into which he may be plunged at any moment by a thousand unexpected irresistible misfortunes. Teach him to put no trust in birth, health, or riches; show him all the changes of fortune; find him examples—there are only too many of them—in which men of higher rank than himself have sunk below the condition of these wretched ones. Above all do not teach him this, like his catechism, in cold blood; let him see and feel the calamities which overtake men; surprise and startle his imagination with the perils which lurk continually about a man's path; let him see the pitfalls all about him, and when he hears you speak of them, let him cling more closely to you for fear lest he should fall. "You will make him timid and cowardly," do you say? We shall see; let us make him kindly to begin with, that is what matters most.
They [great works of literature] are invalidated not because of their literary obsolescence. Some of these images pertain to contemporary literature and survive in its most advanced creations. What has been invalidated is their subversive force, their destructive content—their truth. In this transformation, they find their home in everyday living. The alien and alienating oeuvres of intellectual culture become familiar goods and services. Is their massive reproduction and consumption only a change in quantity, namely, growing appreciation and understanding, democratization of culture? The truth of literature and art has always been granted (if it was granted at all) as one of a “higher” order, which should not and indeed did not disturb the order of business. What has changed in the contemporary period is the difference between the two orders and their truths. The absorbent power of society depletes the artistic dimension by assimilating its antagonistic contents. In the realm of culture, the new totalitarianism manifests itself precisely in a harmonizing pluralism, where the most contradictory works and truths peacefully coexist in indifference. Prior to the advent of this cultural reconciliation, literature and art were essentially alienation, sustaining and protecting the contradiction—the unhappy consciousness of the divided world, the defeated possibilities, the hopes unfulfilled, and the promises betrayed. They were a rational, cognitive force, revealing a dimension of man and nature which was repressed and repelled in reality.
If you accept the ordinary laws of science, you have to suppose that human life and life in general on this planet will die out in due course: it is a stage in the decay of the solar system... You see in the moon the sort of thing to which the earth is tending – something dead, cold, and lifeless. I am told that that sort of view is depressing, and people will sometimes tell you that if they believed that, they would not be able to go on living. Do not believe it; it is all nonsense. Nobody really worries much about what is going to happen millions of years hence. Even if they think they are worrying much about that, they are really deceiving themselves. They are worried about something much more mundane, or it may merely be a bad digestion; but nobody is really seriously rendered unhappy by the thought of something that is going to happen to this world millions and millions of years hence. Therefore, although it is of course a gloomy view to suppose that life will die out – at least I suppose we may say so, although sometimes when I contemplate the things that people do with their lives I think it is almost a consolation – it is not such as to render life miserable. It merely makes you turn your attention to other things.
All the conditions of happiness are realized in the life of the man of science. He has an activity which utilizes his abilities to the full, and he achieves results which appear important not only to himself but to the general public, even when it cannot in the smallest degree understand them. In this he is more fortunate than the artists. When the public cannot understand a picture or a poem, they conclude that it is a bad picture or a bad poem. When they cannot understand the theory of relativity they conclude (rightly) that their education has been insufficient. Consequently Einstein is honored while the best painters are (or at least were) left to starve in garrets, and Einstein is happy while the painters are unhappy. Very few men can be genuinely happy in a life involving continual self-assertion against the skepticism of the mass of mankind, unless they can shut themselves up in a coterie and forget the cold outer world. The man of science has no need of a coterie, since he is thought well of by everybody except his colleagues. The artist, on the contrary, is in the painful situation of having to choose between being despised and being despicable. If his powers are of the first order, he must incur one or the other of these misfortunes – the former if he uses his powers, the latter if he does not.
Peace of mind is very essential in anything that you do--particularly in music. But in my case, it was just the opposite. What new things could I learn when I was constantly disturbed and unhappy? And I tell you, this whole concept of getting lost in music and forgetting the world around you, is a myth. In my case, I can openly say that my troubles and problems were not forgotten by just holding the tanpura in my hand. When I would sit down for riyaz, I would, on the contrary, break down and cry over the daily scene. Over the question of just surviving through the next day. And it wasn't for me that I was worried, but for the entire family that I supported. I personally never thought of becoming rich, of having a new car or house. Those ambitions never entered my mind. All I knew then was the money was not enough. There were many humiliations I had to face because of this. A certain lady musician in Pune invited me over to her house one day. Her mother asked how much I charged for a concert. I told her Rs 125. She suggested that I move over to Pune and accept all her daughter's rejected programmes. They knew I was very badly off. I was insulted by this suggestion and left their house immediately. But later I thought that maybe they were trying to be helpful.
I'm absolutely a feminist. The reason other feminists don't like me is that I criticize the movement, explaining that it needs a correction. Feminism has betrayed women, alienated men and women, replaced dialogue with political correctness. PC feminism has boxed women in. The idea that feminism — that liberation from domestic prison — is going to bring happiness is just wrong. Women have advanced a great deal, but they are no happier. The happiest women I know are not those who are balancing their careers and families, like a lot of my friends are. The happiest people I know are the women — like my cousins — who have a high school education, got married immediately graduating and never went to college. They are very religious and they never question their Catholicism. They do not regard the house as a prison. … I look at my friends who are on the fast track. They are desperate, frenzied and frazzled, the most unhappy women who have ever existed. They work nights and weekends and have no lives. Some of them have children who are raised by nannies. … The entire feminist culture says that the most important woman is the woman with an attache case. I want to empower the woman who wants to say, "I'm tired of this and I want to go home." The far right is correct when it says the price of women's liberation is being paid by the children.
God therefore is all Love, and nothing but Love and Goodness can come from him. He is as far from Anger in himself, as from Pain and Darkness. But when the fallen Soul of Man, had awakened in itself, a wrathful, self-tormenting Fire, which could never be put out by itself, which could never be relieved by the natural Power of any Creature whatsoever, then the Son of God, by a Love, greater than that which created the World, became Man, and gave his own Blood, and Life into the fallen Soul, that it might through his Life in it, be raised, quickened, and born again into its first State of inward Peace and Delight, Glory and Perfection, never to be lost any more. O inestimable Truths! precious Mysteries, of the Love of God, enough to split the hardest Rock of the most obdurate Heart, that is but able to receive one Glimpse of them! Can the World resist such Love as this? Or can any Man doubt, whether he should open all that is within him, to receive such a Salvation? O unhappy Unbelievers, this Mystery of Love compels me in Love, to call upon you, to beseech and entreat you, to look upon the Christian Redemption in this amiable Light. All the Ideas that your own Minds can form of Love and Goodness, must sink into nothing, as soon as compared with God's Love and Goodness in the Redemption of Mankind.
If you have ever peeled an onion, then you know that the first thin, papery layer reveals another thin, papery layer, and that layer reveals another, and another, and before you know it you have hundreds of layers all over the kitchen table and thousands of tears in your eyes, sorry that you ever started peeling in the first place and wishing that you had left the onion alone to wither away on the shelf of the pantry while you went on with your life, even if that meant never again enjoying the complicated and overwhelming taste of this strange and bitter vegetable. In this way, the story of the Baudelaire orphans is like an onion, and if you insist on reading each and every thin, papery layer in A Series of Unfortunate Events, your only reward will be 170 chapters of misery in your library and countless tears in your eyes. Even if you have read the first twelve volumes of the Baudelaires' story, it is not too late to stop peeling away the layers, and to put this book back on the shelf to wither away while you read something less complicated and overwhelming. The end of this unhappy chronicle is like its bad beginning, as each misfortune only reveals another, and another, and another, and only those with the stomach for this strange and bitter tale should venture any farther into the Baudelaire onion. I'm sorry to tell you this, but that is how the story goes.
I began to reconcile myself to my forlorn condition, but still I was not what I wished to be: the worst of all was, I had no friend; not a human being that understood me. I wrote daily to my friend Leisewitz; he resided in Hanover, and was just as unhappy as myself, except that he had some friends, and plenty of money. In this respect I was differently situated, and although in want of money to buy books, I was determined not to be any expense to my father. Some watches, snuff-boxes, and rings, presents I had received in Gottingen, soon found their way to the hands of Jews at half price. I was even, against my will, driven to the necessity of accepting small fees from mechanics and peasants. This cut me to the heart; but I could not help myself. The following circumstance, however, overcame me more than all: My father was a man of great knowledge and experience, but, like all old men, he remained faithful to the old method of practice. I visited many of his patients, and without telling me exactly what mode of treatment I was to pursue, he only observed, "You will act so and sohowever, I saw the patients had confidence in my father only, and not in me; they wished me to be his tool, and I therefore followed his mode of practice, and thus lost several of his patients, who could have been saved had I followed my own method.
Of these charges the tribunal, there is every ground for believing, honestly found him guilty, and condemned the man who probably of all then born had deserved best of mankind, to be put to death as a criminal. To pass from this to the only other instance of judicial iniquity, the mention of which, after the condemnation of Socrates, would not be an anticlimax: the event which took place on Calvary rather more than eighteen hundred years ago. The man who left on the memory of those who witnessed his life and conversation, such an impression of his moral grandeur, that eighteen subsequent centuries have done homage to him as the Almighty in person, was ignominiously put to death, as what? As a blasphemer. Men did not merely mistake their benefactor; they mistook him for the exact contrary of what he was, and treated him as that prodigy of impiety, which they themselves are now held to be, for their treatment of him. The feelings with which mankind now regard these lamentable transactions, especially the later of the two, render them extremely unjust in their judgment of the unhappy actors. These were, to all appearance, not bad men—not worse than men commonly are, but rather the contrary; men who possessed in a full, or somewhat more than a full measure, the religious, moral, and patriotic feelings of their time and people: the very kind of men who, in all times, our own included, have every chance of passing through life blameless and respected
For ourselves, we firmly believe that the finger of Providence is pointing the way to all races, and colors, and nations, along the path that is to lead the east and the west alike to the great goal of human wants. Demons infest that path, and numerous and unhappy are the wanderings of millions who stray from its course; sometimes in reluctance to proceed; sometimes in an indiscreet haste to move faster than their fellows, and always in a forgetfulness of the great rules of conduct that have been handed down from above. Nevertheless, the main course is onward; and the day, in the sense of time, is not distant, when the whole earth is to be filled with the knowledge of the Lord, "as the waters cover the sea. One of the great stumbling-blocks with a large class of well-meaning, but narrow-judging moralists, are the seeming wrongs that are permitted by Providence, in its control of human events. Such persons take a one-sided view of things, and reduce all principles to the level of their own understandings. If we could comprehend the relations which the Deity bears to us, as well as we can comprehend the relations we bear to him, there might be a little seeming reason in these doubts; but when one of the parties in this mighty scheme of action is a profound mystery to the other, it is worse than idle, it is profane, to attempt to explain those things which our minds are not yet sufficiently cleared from the dross of earth to understand.
Pascal suggests that people avoi