Enjoy Life Quotes

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Date (year)1578-460 - 2007
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While I continue to keep this Oath unviolated, may it be granted to me to enjoy life and the practice of the art, respected by all men, in all times! But should I trespass and violate this Oath, may the reverse be my lot!
The only end of writing is to enable the readers better to enjoy life, or better to endure it.
Samuel Johnson
• A Review of Soame Jenyns' A Free Enquiry into the Nature and Origin of Evil, published in the first volume of Miscellaneous and Fugitive Pieces (London, 1774), p. 23.
• Source: Wikiquote: "Samuel Johnson" (Quotes)
To enjoy life, you don't need fancy nonsense, but you do need to control your time and realize that most things just aren't as serious as you make them out to be.
YOU ARE WHAT you believe you are. You live, enjoy life and suffer according to that belief. What you believe, you live; or you do not believe it.
I armed her against the censures of the world; showed her that books were sweet unreproaching companions to the miserable, and that if they could not bring us to enjoy life, they would at least teach us to endure it.
Books
• Oliver Goldsmith, The Vicar of Wakefield (1766), Chapter XXII.
• Source: Wikiquote: "Books" (Quotes, Hoyt's New Cyclopedia Of Practical Quotations: Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 75-80.)
If it is true that one gets used to suffering, how is it that as the years go one always suffers more? No, they are not mad, those people who amuse themselves, enjoy life, travel, make love, fight—they are not mad. We should like to do the same ourselves.
I do not deny that the feeling of success makes it easier to enjoy life.... Nor do I deny that money, up to a certain point, is very capable of increasing happiness. What I do maintain is that success can only be one ingredient in happiness, and is too dearly purchased if all the other ingredients have been sacrificed to obtain it.
Every human being, no matter how slightly gifted he is, however subordinate his position in life may be, has a natural need to formulate a life-view, a conception of the meaning of life and of its purpose. The person who lives esthetically also does that, and the popular expression heard in all ages and from various stages is this: One must enjoy life. There are, of course, many variations of this, depending on differences in the conceptions of enjoyment, but all are agreed that we are to enjoy life.
“Explain it,” Hamilton muttered. “This place—this bar. Why doesn’t God erase it? If this world operates by moral laws—” “This bar is necessary to the moral order. This is a sinkpit of corruption and vice, a fleshpot of iniquity. You think salvation can function without damnation? You think virtue can exist without sin? That’s the trouble with you atheists; you don’t grasp the mechanics of evil. Get on the inside and enjoy life, man. If you’re one of the Faithful, you’ve got nothing to worry about.” “Opportunist.” “Bet your sweet soul.”
No age can have everthing and in material ways ours is more fortunate than any preceding one. Our ancestors appear to have mastered the art of living better than we are able to when an easy conscience, largely due to the unshaken faith of the time, left a marging of spiritual energy with which to enjoy life.
Flora Thompson
• May Chapter The Peverel Papers - A yearbook of the countryside ed Julian Shuckburgh Century Hutchinson 1986
• Source: Wikiquote: "Flora Thompson" (Sourced, The Peverel Papers)
I believe that all religions are true and different religions are only the different ways to the same God. For me God is the power of life and justice and when I am talking about God I am just talking about happiness to live and to enjoy life on earth. I feel that humanity should be one, that mankind should not be divided. The people should together work for much good. Well, this is my belief in God. Maybe I am not clear.
We are all like fish that have separated from the sea of divine consciousness. For a person to be happy outside his or her natural relationship with God is like a fish trying to enjoy life outside of the water, on the dry sand. Holy people go to great extremes to help even one person to return his or her natural spiritual consciousness, to the sea of true joy. But the net of maya, or illusion, snatches away the minds of the masses, diverting us from the true self-interest.
I spent my entire career in business, and was fortunate to experience success. Essential to my success, however, was the fact that I was engaged in the larger world around me as a curious person who wanted to learn. I did not rely only on business perspectives. In fact, it was a drive to understand and enjoy life -- and be connected to something larger than myself in my love of reading, learning, and in my case, studying and learning about Judaism -- that allows me, at 84, to see my life as fully rounded.
[The Roman philosopher Lucretius] thought it a mistake to find the prospect of my death upsetting. Yes, as the deprivation account points out, after death we can't enjoy life's pleasures. But wait a minute, says Lucretius. The time after I die isn't the only period during which I won't exist. What about the period before my birth? If nonexistence is so bad, shouldn't I be upset by the eternity of nonexistence before I was born? But that's silly, right? Nobody is upset about that. So, he concludes, it doesn't make any sense to be upset about the eternity of nonexistence after you die, either.
This is certainly the Will of the Supreme God, who is the Author of this world and its Father, (through whose goodness we enjoy life, look up to heaven, and rejoice in the society of our fellow-men), that the whole human race should agree together and be joined in a certain affectionate union by, as it were, a mutual embrace... Let us...my Brothers, follow after the things that are ours, let us walk in the way of the Commandments, let us by good actions keep the Divine Precepts, let us free our life from errors and with the help of the mercy of God, let us direct it along the right path
If we observe the aging of individuals, in the period after middle life, it seems to me that we can distinguish three ideal-typical outcomes. Some individuals bear within themselves some psychological sources of self-renewal; aging brings for them accretions of wisdom, with no loss of spontaneity and ability to enjoy life, and they are relatively independent of the culture’s strictures and penalties imposed on the aged. Other individuals, possibly the majority, bear within them no such resources but are the beneficiaries of a cultural preservative (derived from work, power, position, etc.) which sustains them although only so long as the cultural conditions remain stable and protective. A third group, protected neither from within nor from without, simply decay. In terms more fully delineated elsewhere, we may have autonomous, adjusted, and anomic reactions to aging.
David Riesman
• “Clinical and Cultural Aspects of the Aging Process,” p. 484
• Source: Wikiquote: "David Riesman" (Sourced, Individualism Reconsidered (1954))
I asked God for strength, that I might achieve I was made weak, that I might learn humbly to obey … I asked for health, that I might do greater things I was given infirmity, that I might do better things … I asked for riches, that I might be happy I was given poverty, that I might be wise … I asked for power, that I might have the praise of men I was given weakness, that I might feel the need of God … I asked for all things, that I might enjoy life I was given life that I might enjoy all things … I got nothing that I asked for—but everything I had hoped for Almost despite myself, my unspoken prayers were answered. I am, among all men, most richly blessed.
Prayer
• Author unknown. As "A Creed for Those Who Have Suffered", this has been used by rehabilitation centers. Adlai E. Stevenson used these lines on his Christmas card, 1955.
• Source: Wikiquote: "Prayer" (Quotes: Alphabetized by author , Respectfully Quoted: A Dictionary of Quotations (1989))
Not without reason did he who had the right to do so speak of the foolishness of the cross. Foolishness, without a doubt, foolishness. And the American humorist, Oliver Wendell Holmes, was not altogether wide of the mark in making one of the characters in his ingenious conversations say that he thought better of those who were confined in a lunatic asylum on account of religious mania than of those who, while professing the same religious principles, kept their wits and appeared to enjoy life very well outside the asylums. But those who are at large, are they not really, thanks to God, mad too? Are there not mild madnesses, which not only permit us to mix with our neighbors without danger to society, but which rather enable us to do so, for by means of them we are able to attribute a meaning and finality to life and society?
There is but one way to Americanize for each and every American to understand the ideals of America and to be able to interpret them in every act of his daily life. But this alone is not enough. Groups of men, from the humblest unit to the greatest political entity in the country, must be able to do this in combination ; and there must be agreement. There are certain things that men go all over the world to find. Where those things exist men stay ; when they fail men leave. These things are basic. They are opportunities to better conditions, to be equal to other men, to have the right to be heard, freedom of thought, worship, and speech, and to enjoy life, liberty, and the pursuit of happiness. It is for this that men desert their home countries, and it is for this that they may desert America if their native lands in Europe offer the same great adventure and reward.
In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics. Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more. This is due partly to having discovered what were the things that I most desired, and having gradually acquired many of these things. Partly it is due to having successfully dismissed certain objects of desire - such as the acquisition of indubitable knowledge about something or other — as essentially unattainable. But very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself — no doubt justly — a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to centre my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection.
The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece.
He who feels that in his inmost being he cannot be compared with others, will be his own lawgiver. For one thing is needful: to give style to one’s character. This art is practised by him who, with an eye for the strong and weak sides of his nature, removes from it one quality and another, and then by daily practice and acquired habit replaces them by others which become second nature to him; in other words, he puts himself under restraint in order by degrees to bend his nature entirely to his own law. Only thus does a man arrive at satisfaction with himself, and only thus does he become endurable to others. For the dissatisfied and the unsuccessful as a rule avenge themselves on others. They absorb poison from everything, from their own incompetence as well as from their poor circumstances, and they live in a constant craving for revenge on those in whose nature they suspect harmony. Such people ever have virtuous precepts on their lips; the whole jingle of morality, seriousness, chastity, the claims of life; and their hearts ever burn with envy of those who have become well [harmonious] and can therefore enjoy life.
Georg Brandes
• p. 26
• Source: Wikiquote: "Georg Brandes" (Quotes, An Essay on Aristocratic Radicalism (1889): As translated in Friedrich Nietzsche (1914), translated by A.G. Chater )
The rugged old Norsemen spoke of death as Heimgang — home-going. So the snow-flowers go home when they melt and flow to the sea, and the rock-ferns, after unrolling their fronds to the light and beautifying the rocks, roll them up close again in the autumn and blend with the soil. Myriads of rejoicing living creatures, daily, hourly, perhaps every moment sink into death’s arms, dust to dust, spirit to spirit — waited on, watched over, noticed only by their Maker, each arriving at its own heaven-dealt destiny. All the merry dwellers of the trees and streams, and the myriad swarms of the air, called into life by the sunbeam of a summer morning, go home through death, wings folded perhaps in the last red rays of sunset of the day they were first tried. Trees towering in the sky, braving storms of centuries, flowers turning faces to the light for a single day or hour, having enjoyed their share of life’s feast — all alike pass on and away under the law of death and love. Yet all are our brothers and they enjoy life as we do, share heaven’s blessings with us, die and are buried in hallowed ground, come with us out of eternity and return into eternity. 'Our little lives are rounded with a sleep.'
John Muir
• pages 439-440
• ("Trees towering … into eternity" are the next-to-last lines of the documentary film "John Muir in the New World" (American Masters), produced, directed, and written by Catherine Tatge.)
• Source: Wikiquote: "John Muir" (Quotes, John of the Mountains, 1938: Full title: John of the Mountains: The Unpublished Journals of John Muir; edited by Linnie Marsh Wolfe (1938, reprinted by University of Wisconsin Press, 1979). According to Ronald Limbaugh and Kirsten Lewis (The Guide and Index to the Microform Edition of the John Muir Papers, 1986, page 2), this volume is a "highly selective and heavily emended" reflection of the original Muir journals.)

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