Keyword: Good Life
Quotes: 80 total. 3 Misattributed. 6 About.
Sorted by: Search Results (Descending)
|Words (count)||96||7 - 901|
|Search Results||32||10 - 270|
|Date (year)||1823||-384 - 1987|
• Beautiful Life Quotes 9 quotes
• Best Life Quotes 16 quotes
• Civilized Life Quotes 24 quotes
• Complete Life Quotes 7 quotes
• Creative Life Quotes 7 quotes
• Difficult Life Quotes 9 quotes
• Dream Life Quotes 5 quotes
• Easy Life Quotes 17 quotes
• Fulfilled Life Quotes 4 quotes
• Fulfilling Life Quotes 4 quotes
• Full Life Quotes 23 quotes
• Great Life Quotes 12 quotes
• Happy Life Quotes 38 quotes
• Hard Life Quotes 9 quotes
• Intelligent Life Quotes 25 quotes
• Joy In Life Quotes 12 quotes
• Joy Of Life Quotes 34 quotes
• Life Of Ease Quotes 7 quotes
• Life Of Joy Quotes 7 quotes
• Life Of Love Quotes 18 quotes
• Life Of Simplicity Quotes 7 quotes
• Life Of Truth Quotes 3 quotes
• Live Well Quotes 28 quotes
• Long Life Quotes 101 quotes
• Love Life Quotes 32 quotes
• Love Of Life Quotes 28 quotes
• Meaningless Life Quotes 4 quotes
• Miracle Of Life Quotes 7 quotes
• Productive Life Quotes 5 quotes
• Quiet Life Quotes 14 quotes
• Sacred Life Quotes 2 quotes
• Sacredness Of Life Quotes 4 quotes
• Simple Life Quotes 16 quotes
• Successful Life Quotes 3 quotes
• Wonderful Life Quotes 19 quotes
"...faith and repentance, i. e. believing Jesus to be the Messiah, and a good life, are the indispensable conditions of the new covenant, to be performed by all those who would obtain eternal life. (The reasonableness, or rather necessity of which, that we may the better comprehend, we must a little look back to what was said in the beginning"
Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.
The good life is one inspired by love and guided by knowledge.
The good life, as I conceive it, is a happy life. I do not mean that if you are good you will be happy; I mean that if you are happy you will be good.
When several villages are united in a single complete community, large enough to be nearly or quite self-sufficing, the state comes into existence, originating in the bare needs of life, and continuing in existence for the sake of a good life.
It’s weird because here I am, an actress, representing—at least in some sense—an industry that places crushing standards on all of us. Not just young people, but everyone. Standards of beauty. Of a good life. Of success. Standards that, I hate to admit, have affected me. You have ideas planted in your head, thoughts you never had before, that tell you how you have to act, how you have to dress and who you have to be. I have been trying to push back, to be authentic, to follow my heart, but it can be hard.
A good life is a main argument.
Life comes from physical survival; but the good life comes from what we care about.
We cannot control the evil tongues of others; but a good life enables us to disregard them.
Nothing's for certain, It could always go wrong, Come in when it's raining, Go on out when it's gone, We could have us a high time, Living the good life, Well I know
Thank you, dear God, for this good life and forgive us if we do not love it enough. Thank you for the rain. And for the chance to wake up in three hours and go fishing: I thank you for that now, because I won't feel so thankful then.
Reading is a basic tool in the living of a good life.
What is the highest good in all matters of action? To the name, there is almost complete agreement; for uneducated and educated alike call it happiness, and make happiness identical with the good life and successful living. They disagree, however, about the meaning of happiness.
When Piedmont died, I had to pay him back for my life. I found out there's another debt to pay — for the privilege of being alive. I thought Sophie was my reward for trying to live a good life. Uh uh. There is no payoff — not now.
In Walden, Thoreau ... opens the inner frontier of self-discovery as no American book had up to this time. As deceptively modest as Thoreau's ascetic life, it is no less than a guide to living the classical ideal of the good life. Both poetry and philosophy, this long poetic essay challenges the reader to examine his or her life and live it authentically.
Now he lives in the islands, fishes the pilin's And drinks his green label each day, He's writing his memoirs and losing his hearing, But he don't care what most people say. Through eighty-six years of perpetual motion, If he likes you he'll smile then he'll say, Jimmy, some of it's magic, some of it's tragic, But I had a good life all the way.
Affection is the broadest basis of a good life.
Neurotics dream of a good life, or a great suicide note.
In a world of lunacy Violence, stupidity, greed…it is a good life.
A long Life may not be good enough, but a good Life is long enough.
You don't become a saint until you lead a good life whether in Tibet or Italy or America.
You can live, provided you live; that is, you can live for ever, provided you live a good life.
… stop pretending to be good, and realize that doing good will do you no good on Judgement Day. Instead, repent and trust the Saviour, and then live a good life - not to impress anyone or bribe God, but out of gratitude to Him for His mercy.
Meaning and morality of one's life come from within oneself. Healthy, strong individuals seek self-expansion by experimenting and by living dangerously. Life consists of an infinite number of possibilities, and the healthy person explores as many of them as possible. Religions that teach pity, self-contempt, humility, self-restraint and guilt are incorrect. The good life is ever-changing, challenging, devoid of regret, intense, creative, and risky.
I was very saddened today to hear of the death of Roger Ebert. Roger... has been my favorite film critic since forever. I did not always agree with him, but I always found him insightful and fun to read. He was not just a terrific critic, he was a terrific WRITER. .. A brilliant man, a good life. I give him two thumbs up.
The life of any one can by no means be changed after death; an evil life can in no wise be converted into a good life, or an infernal into an angelic life: because every spirit, from head to foot, is of the character of his love, and therefore, of his life; and to convert this life into its opposite, would be to destroy the spirit utterly.
To the degree that a man possesses a vivid ideal of the good life, submerges himself in the sea of human misery and endeavors to alleviate suffering, kindles imagination in hours of silence and by visions of beauty, and follows the noblest personality into the presence of a loving, suffering Father—to the extent that he lives meaningfully, he will be convinced of sin and cry aloud for deliverance.
It is a good life, if I watch myself. Kind of like when I used to diet, but now instead of limiting calories, I will not allow negative self-talk. I cut out insults like I cut out carbs and it is hard as hell because I crave self-abuse like hot, fresh sourdough bread, but you know you have to be nice to you if you are going to live together.
A value-creating man is a plausible substitute for a good man, and some such substitute becomes practically inevitable in pop relativism, since very few persons can think of themselves as just nothing. The respectable and accessible nobility of man is to be found not in the quest for or discovery of the good life, but in creating one’s own “life-style,” of which there is not just one but many possible, none comparable to another.
Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.
We are not expecting Utopia here on this earth. But God meant things to be much easier than we have made them. A man has a natural right to food, clothing, and shelter. A certain amount of goods is necessary to lead a good life. A family needs work as well as bread. Property is proper to man. We must keep repeating these things. Eternal life begins now. "All the way to heaven is heaven, because He said, "I am the Way." The cross is there, of course, but "in the cross is joy of spirit." And love makes all things easy.
The good life is the best preparation for bad times.
RECIPE FOR A GOOD LIFE / MIX EVERYTHING, TEST AND MAKE YOUR CHOICE
The chief requirement of the good life... is to live without any image of oneself.
The truth displayed in a good life is the fairest of images. - Reverend Sigurður
A good life is found only where the creative spirit abounds, where people are free to experiment and create new ideas within themselves.
But the truth of the matter is, to live a good life, as a good person, it doesn't matter how you got there. It just matters that you do.
We want to create a society in which our workers and farmers can afford to appear in handsome attire and enjoy a good life and health; we want this kind of society.
Do you know what a good life is? A good life is a life in which you never have to think about yourself again. You know why? Because you can't think about yourself without producing fear.
I've had a good life....I have managed to do all I could wish for --even be a government servant. Now I feel whatever time I have left should be spent doing what I like best -- writing plays.
There are certain things in a man that have to be won, not forced; inspired, not compelled. Among these are many, I should say most, of the things that constitute the good life. All are essential to democracy. All are proof against its enemies.
• Paraphrased variant: There will be certain things in a man that have to be won, not forced; inspired, not compelled.
The gentlest and most insidious way we are dominated by the body politic is by the official versions of the good life that are implicit in advertising and propaganda. Happiness is a new car, a color TV—fill in the gap with your own “freely chosen” artificially stimulated desire.
Depression and hopelessness are not the only reasons terminally ill patients wish to end their lives. Many individuals see nothing undignified about choosing to end their lives at the time and manner of their choosing — and many view such a choice as the meaningful culmination of a good life.
[Ron] Paul’s vision is as close to The Good Life as we could hope to come in the current ideological climate. Only tinny ideologues encased in worthless ideological armor – worthless because it exists in the arid arena of their minds, not on earth – would turn their noses up at the prospect of Paul.
As the crash was occurring, I remember that I felt no fear although I was obviously concerned for the people in cars that were headed in my direction. I simply just acknowledged to myself that I've had a good life and I would soon have to say goodbye to all of it in a matter of seconds.
The art of biography seems to have fallen on evil times in England. … With us, the most delicate and humane of all the branches of the art of writing has been relegated to the journeymen of letters; we do not reflect that it is perhaps as difficult to write a good life as to live one.
Do you really believe that a man like me, who suffers for a country where B52s make 260 incursions a day, could miss the good life and jazz orchestras? I don't miss anything. I'm in mourning, and I don't even think of the carefree days of back then. What's done is done. If I had my Lancias, my Alfa Romeos and my Mercedes, I wouldn't know what to do with them now.
Always use positive words, and never use negative or evil words. Cultivate good thoughts, not bad thoughts. Make sure your intentions are constructive intentions. Never be jealous; be grateful. Be tolerant, peaceful, and honest instead of vengeful. Always be compassionate, never proud and arrogant. Praise God, because God is the Deserving One. You need these in your life. If you can teach yourself to follow these suggestions, you will have a very good life.
The marketplace does only one thing — it puts a price on everything.The role of culture, however, must go beyond economics. It is not focused on the price of things, but on their value. And, above all, culture should tell us what is beyond price, including what does not belong in the marketplace. A culture should also provide some cogent view of the good life beyond mass accumulation. In this respect, our culture is failing us.
The truth is, no preaching ever had any strong power that was not the preaching of doctrine. The preachers that have moved and held men have always preached doctrine. No exhortation to a good life that does not put behind it some truth as deep as eternity can seize and hold the conscience. Preach doctrine, preach all the doctrine that you know, and learn forever more and more; but preach it always, not that men may believe it, but that they may be saved by believing it.
During this last 3 ½ years, life will be mostly 'normal' for those who receive the mark and go along with the antichrist. “As is was in the days of Noah...” It will only be those who don't accept the mark or co-operate with “the system” who will be arrested, imprisoned and killed. Jesus told us to endure! Those who went along with Hitler and reported any Jews that were hiding or anyone hiding the Jews had a good life and was safe and happy...for a few years.
We are and irrefutable arbiters of value, and in the world of value Nature is only a part. Thus in this world we are greater than Nature. In the world of values, Nature in itself is neutral, neither good nor bad deserving of neither admiration nor censure. It is we who create value and our desires which confer value. In this realm we are kings, and we debase our kingship if we bow down to Nature. It is for us to determine our good life, not for Nature – not even for Nature personified as God.
The advent of the new political economy marked a decisive moment in the demise of the republican strand of American politics and the rise of contemporary liberalism. According to this liberalism, government should be neutral as to conceptions of the good life, in order to respect persons as free and independent selves, capable of choosing their own ends. Keynesian fiscal policy both reflected this liberalism and deepened its hold on American public life. Although those who practiced Keynesian economics did not defend it in precisely these terms, the new political economy displayed two features of the liberalism that defines the procedural republic.
In the nuclear family the child is confronted by only two adults contrasted by sex. The tendency towards polarization is unavoidable. The duplication of effort in the nuclear family is directly connected to the family's role as the principal unit of consumption in consumer society. Each household is destined to acquire a complete set of all the consumer durables considered necessary for the good life and per caput consumption is therefore maintained at its highest level. In sex, as in consumption, the nuclear family emphasizes possession and exclusivity at the expense of the kinds of emotional relationships that work for co-operation and solidarity.
I'm very privileged. I've always had a very good life. But everything that I've gotten out of life was obtained through dedication and a tremendous desire to achieve my goals... a great desire for victory, meaning victory in life, not as a driver. To all of you who have experienced this or are searching now, let me say that whoever you may be in your life, whether you're at the highest or most modest level, you must show great strength and determination and do everything with love and a deep belief in God. One day, you'll achieve your aim and you'll be successful.
We can indeed recognize a tremendous difference in manner, but not in principle, between a shaman of the Tunguses and a European prelate: … for, as regards principle, they both belong to one and the same class, namely, the class of those who let their worship of God consist in what in itself can never make man better (in faith in certain statutory dogmas or celebration of certain arbitrary observances). Only those who mean to find the service of God solely in the disposition to good life-conduct distinguish themselves from those others, by virtue of having passed over to a wholly different principle.
There is no spiritual sustenance in flat equality. It is a dim recognition of this fact which makes much of our political propaganda sound so thin. We are trying to be enraptured by something which is merely the negative condition of the good life. That is why the imagination of people is so easily captured by appeals to the craving for inequality, whether in a romantic form of films about loyal courtiers or in the brutal form of Nazi ideology. The tempter always works on some real weakness in our own system of values — offers food to some need which we have starved.
Aristotle’s genius was for showing the ways in which we might construct the “best practicable state.” This was not mere practicality; the goals of political life are not wholly mundane. The polity comes into existence for the sake of mere life, but it continues to exist for the sake of the good life. The good life is richly characterized, involving as it does the pursuit of justice, the expansion of the human capacities used in political debate, and the development of all the public and private virtues that a successful state can shelter—military courage, marital fidelity, devotion to the physical and psychological welfare of our children, and so on indefinitely.
'Well, I still don't get it,' she said. 'The way you talk, it sounds calculating or something. Too cold. Planning every tiny detail.' 'And that's bad?' 'No. Not exactly.' 'What then?' She made a shifting motion with her shoulders. 'I don't know, it just seem strange, sort of. How you've figured everything out, all the angles, except what it's for.' 'For us,' he said. 'I love you, Kath.' 'But it feels — I shouldn't say this — it feels manipulating.'... He talked about leading a good life, doing good things for the world. Yet even as he spoke, John realized he was not telling the full truth. Politics was manipulation. (p. 35)
It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress.
By ceaseless efforts to live the good life we maintain our moral sanity. Not from without, but from within, flow the divine waters that renew the soul.
Political philosophy seems often to reside at a distance from the world. Principles are one thing, politics another, and even our best efforts to ‘live up’ to our ideals typically founder on the gap between theory and practice.But if political philosophy is unrealizable in one sense, it is unavoidable in another. This is the sense in which philosophy inhabits the world from the start; our practices and institutions are embodiments of theory . . . . for all our uncertainties about ultimate questions of political philosophy — of justice and value and the nature of the good life — the one thing we know is that we live some answer all the time.
There will not be one kind of community existing and one kind of life led in utopia. Utopia will consist of utopias, of many different and divergent communities in which people lead different kinds of lives under different institutions. Some kinds of communities will be more attractive to most than others; communities will wax and wane. People will leave some for others or spend their whole lives in one. Utopia is a framework for utopias, a place where people are at liberty to join together voluntarily to pursue and attempt to realize their own vision of the good life in the ideal community but where no one can impose his own utopian vision upon others.
The boy who dreamed his escape on a train whistle floating east, ended up in a gated New Jersey suburb redrawing the map of the world. The world was his last invention. Odd that this self-made man who spent so much time with his long nose to the grindstone would evolve into the global seer, scholar of the world, statesman, not least a politician who wrote his own books. In a late interview, Frank Gannon asked Nixon if he believed he had lived a “good life.” Nixon replied, “I don’t get into that kind of crap.” But what did he truly think in the end? His fall was as precipitous as any in American history.
Values are goals which behavior strives to realize. Any activity that is oriented towards an end is a value-oriented action. To the ancient Greeks, their culture was guided by an attainment of ‘the good life.’ In the early days of Christianity, the ‘good life’ was shifted from this lifetime into the next. Newtonian science and the modern era brought values under rational scrutiny, and a desire for empirical order. Modern capitalism introduced the value of ‘good’ as more production per capita, and ‘better’ as even more production. There is nothing in the sphere of culture which would exempt us from the realm of values—no facts floating around, ready to be grasped without valuations and expectations
Ernest Van Den Haag, a sociologist, wrote a fascinating book called The Jewish Mystique. I read that book, got a lot out of it, and went over to Ayn and said, “I’ve got to tell you something shocking.” Because we never thought of ourselves as Jewish in any important way, I announced, laughing, “We are both exponents of the Jewish messianic tradition. We believe we are here on earth to be signposts pointing to the good life.” What I got out of that book was how Jewish that was. The whole idea of these prophets coming along, or however he was describing it—it fit Ayn and me to a tee. I thought that was very funny. On the psychology of ideology:
I think about how angry I was that my dad didn't take better care of himself. How he never went to a doctor, let himself become grossly overweight, smoked three packs a day, drank like a fish and never exercised. But then I think about how his colleague mentioned that, days before dying, my dad had said he lived a good life and that he was satisfied. I realize that there is a certain value in my father's way of life. He ate, smoked and drank as he pleased, and one day he just suddenly and quickly died. Given some of the other choices I'd witnessed, it turns out that enjoying yourself and then dying quickly is not such a hard way to go.
Fear is an emotion that makes us blind. How many things are we afraid of? We're afraid to turn off the lights when our hands are wet. We're afraid to stick a knife into the toaster to get the stuck English muffin without unplugging it first. We're afraid of what the doctor may tell us when the physical exam is over; when the airplane suddenly takes a great unearthly lurch in midair. We're afraid that the oil may run out, that the good air will run out, the good water, the good life. When the daughter promised to be in by eleven and it's now quarter past twelve and sleet is spatting against the window like dry sand, we sit and pretend to watch Johnny Carson and look occasionally at the mute telephone and we feel the emotion that makes us blind, the emotion that makes a stealthy ruin of the thinking process.
Fear is an emotion that makes us blind. How many things are we afraid of? We're afraid to turn off the lights when our hands are wet. We're afraid to stick a knife into the toaster to get the stuck English muffin without unpluggin it first. We're afraid of what the doctor may tell us when the physical exam is over; when the airplane suddenly takes a great unearthly lurch in midair. We're afraid that the oil may run out, that the good air will run out, the good water, the good life. When the daughter promised to be in by eleven and it's now quarter past twelve and sleet is spatting against the window like dry sand, we sit and pretend to watch Johnny Carson and look occasionally at the mute telephone and we feel the emotion that makes us blind, the emotion that makes a stealthy ruin of the thinking process.
First off, I'm actually perfectly well off. I live in a good-sized house, with a nice yard, with deer occasionally showing up and eating the roses (my wife likes the roses more, I like the deer more, so we don't really mind). I've got three kids, and I know I can pay for their education. What more do I need? The thing is, being a good programmer actually pays pretty well; being acknowledged as being world-class pays even better. I simply didn't need to start a commercial company. And it's just about the least interesting thing I can even imagine. I absolutely hate paperwork. I couldn't take care of employees if I tried. A company that I started would never have succeeded – it's simply not what I'm interested in! So instead, I have a very good life, doing something that I think is really interesting, and something that I think actually matters for people, not just me. And that makes me feel good.
But what you’ve also seen is a trend in the United States but also around the world in which even when the economy grows, it tends to benefit a lot of people at the very top, but the vast majority of people, they don't benefit as much. And you're starting to see bigger and bigger gaps in inequality and in wealth and in opportunity. And that's true not just in the United States, it's true in Europe; it's long been true in parts of Asia; it's been true in Latin America. And I believe that economies work best when growth and development is broad-based, when it's shared -- when ordinary people, if they work hard and they take responsibility, they can succeed. Not everybody is going to be rich, but everybody should be able to live a good life. Not everybody is going to be a billionaire, but everybody should be able to have a nice home and educate their children and feel some sense of security.
Continental morality critics are plainly not without ethical views of their own—namely, views, broadly, about the good life for (some or all) human beings—since it is on the basis of these views that they criticize “morality.” Therefore, we need to understand the contours of the “morality” to which these critics object—for ease of reference, we will call it “morality in the pejorative sense” (MPS)—since it must be distinguished from the normative considerations that inform their critiques. … We can usefully divide Continental critics of morality into two camps … In the first camp are those thinkers who see the individual’s acceptance of morality as such as an obstacle to the individual’s flourishing; in very different ways, Nietzsche and Freud are these kinds of morality critics. In the second camp are those philosophers who see morality as among the “ideological” instruments that sustain socio-economic relations that are obstacles to individual flourishing. On this second account—most obviously represented by Marx and perhaps some of his descendants associated with the Frankfurt School.
The pressure to generate the ideas and methods attributed to Systems Engineering stems directly from the needs of 20th century society. As our frontiers have disappeared, man has turned to technology to furnish the "good life" in a rapidly shrinking, crowded world. Our interdependence upon one another has increased in direct proportion to the population increase. The race to maintain or improve the operating efficiency of society has required that the systems and mechanisms that serve the society also become increasingly complex and interdependent. Goode and Machal have provided statistics to illustrate the above. They note that the world population increased from 800 million in 1750, to 1200 million in 1850, and 2400 million in l950. Maximum transportation speeds went from 40 mph in 1850, and 100 mph in 1900, to commercial transport speed of 350 mph in 1950 and supersonic transport planes of over 1200 mph in the 1960's. Our communication systems are a good indication of increasing complexity. U.S. telephones jumped from 350,000 in 1900, to 55 million in 1955.
The pressure to generate the ideas and methods attributed to Systems Engineering stems directly from the needs of 20th century society. As our frontiers have disappeared, man has turned to technology to furnish the "good life" in a rapidly shrinking, crowded world. Our interdependence upon one another has increased in direct proportion to the population increase. The race to maintain or improve the operating efficiency of society has required that the systems and mechanisms that serve the society also become increasingly complex and interdependent. Goode and Machal have provided statistics to illustrate the above. They note that the world population increased from 800 million in 1750, to 1200 million in 1850, and 2400 million in 1950. Maximum transportation speeds went from 40 mph in 1850, and 100 mph in 1900, to commercial transport speed of 350 mph in 1950 and supersonic transport planes of over 1200 mph in the 1960's. Our communication systems are a good indication of increasing complexity. U.S. telephones jumped from 350,000 in 1900, to 55 million in 1955.
The kings praised by poetry and illustrated in sculpture are ambiguous. On the one hand they seem to exist for their own sake, beauty in which we do not participate and to which we look up. On the other hand, they are in our service—ruling us, curing us, perhaps punishing us, but for our sakes, teaching us, pleasing us. … All the heroes are in the business of taking care of and flattering men, the demos, receiving admiration and glory as their pay. In some sense they are fictions of civil society, whose ends they serve. Not that they do not do the deeds for which they are praised, but the goodness of those deeds is measured, alas, by utility, by the greatest good of the greatest number. The statesman possesses virtues that are supposed to be good in themselves; but he is measured by his success in preserving the people. Those virtues are means to the end of preservation, i.e., the good life is subordinate to and in the service of mere life.
Death, he remembered somebody saying once, was a kind of victory. To have lived a long good life, a life of prodigious pleasure and minimal misery, and then to die; that was to have won. To attempt to hang on forever risked ending up in some as-yet-unglimpsed horror future. What if you lived forever and all that had gone before, however terrible things had sometimes appeared to be in the past, however badly people had behaved to each other throughout history, was nothing compared to what was yet to come? Suppose in the great book of days that told the story of everything, all the gone, done past was merely a bright, happy introduction compared to the main body of the work, an unending tale of unbearable pain scraped in blood on a parchment of living skin? Better to die than risk that. Live well and then die, so that the you that is you now can never be again, and only tricks can re-create something that might think it is you, but is not.
About Bosnians These are smart people; They receive a mess from the east, and a good life from the west; They never rush because only life rushes; They are not interested in what awaits after tomorrow; What is meant to be will come, and little of it depends on them; When they are together they are in trouble, for this they do not like to be together often; They rarely trust anyone, but it’s easiest to fool them with nice words; They do not resemble heroes, but they are not easily scared with threats; They pay attention to nothing, they care not of what happens around them; And then out of nowhere suddenly everything interests them, they flip everything and look around; Then they become sleepers again and do not like to remember what came to pass; They are scared of change because it often brings evil; They are easily fed up with a man, even if he does them good; Strange people; They talk bad about you but love you, kiss you on the cheek but hate you; Laugh at noble deeds but remember them; They spend most of their life on spite and goodness; And don’t know which is stronger when; Evil, good, gentle, raw, unable to move on, stormy, open, hidden; They are all this and everything in between; And most importantly they are mine, and I am theirs; And everything I’m saying; I’m saying about myself.
The East and the West are not so sharply divided as the alarmists would make us believe. The products of spirit and intelligence, the positive sciences, the engineering techniques, the governmental forms, the legal regulations, the administrative arrangements, and the economic institutions are binding together peoples of varied cultures and bringing them into closer reciprocal contact. The world today is tending to function as one organism. The outer uniformity has not, however, resulted in an inner unity of mind and spirit. The new nearness into which we are drawn has not meant increasing happiness and diminishing friction, since we are not mentally and spiritually prepared for the meeting. Maxim Gorky relates how, after addressing a peasant audience on the subject of science and the marvels of technical inventions, he was criticized by a peasant spokesman in the following words : "Yes, we are taught to fly in the air like birds, and to swim in the water like the fishes, but how to live on the earth we do not know." Among the races, religions, and nations which live side by side on the small globe, there is not that sense of fellowship necessary for good life. They rather feel themselves to be antagonistic forces. Though humanity has assumed a uniform outer body, it is still without a single animating spirit. The world is not of one mind. … The provincial cultures of the past and the present have not always been loyal to the true interests of the human race. They stood for racial, religious, and political monopolies, for the supremacy of men over women and of the rich over the poor. Before we can build a stable civilization worthy of humanity as a whole, it is necessary that each historical civilization should become conscious of its limitations and it's unworthiness to become the ideal civilization of the world.
Where else, besides in scholarly work, should we look for truth? There are many in our period, young and old, primitive and sophisticated, practical and scientific, who accept this answer without hesitation. For them scholarly truth is truth altogether. Poetry may give beauty, but it certainly does not give truth. Ethics may help us to a good life, but it cannot help us to truth. Religion may produce deep emotions, but it should not claim to have truth. Only science gives us truth. It gives us new insights into the way nature works, into the texture of human history, into the hidden things of the human mind. It gives a feeling of joy, inferior to no other joy. He who has experienced this transition from darkness, or dimness, to the sharp light of knowledge will always praise scientific truth and understanding and say with some great medieval theologians, that the principles through which we know our world are the eternal divine light in our souls. And yet, when we ask those who have finished their studies in our colleges and universities whether they have found there a truth which is relevant to their lives they will answer with hesitation. Some will say that they have lost what they had of relevant truth; others will say that they don’t care for such a truth because life goes on from day to day without it. Others will tell you of a person, a book, an event outside their studies which gave them the feeling of a truth that matters. But they all will agree that it is not the scholarly work which can give truth relevant for our life. Where else, then, can we get it? "Nowhere," Pilate answers in his talk with Jesus. "What is truth?" he asks, expressing in these three words his own and his contemporaries’ despair of truth, expressing also the despair of truth in millions of our contemporaries, in schools and studios, in business and professions. In all of us, open or hidden, admitted or repressed, the despair of truth is a permanent threat. We are children of our period as Pilate was. Both are periods of disintegration, of a world-wide loss of values and meanings. Nobody can separate himself completely from this reality, and nobody should even try. Let me do something unusual from a Christian standpoint, namely, to express praise of Pilate—not the unjust judge, but the cynic and sceptic; and of all those amongst us in whom Pilate’s question is alive. For in the depth of every serious doubt and every despair of truth, the passion for truth is still at work. Don’t give in too quickly to those who want to alleviate your anxiety about truth. Don’t be seduced into a truth which is not really your truth, even if the seducer is your church, or your party, or your parental tradition. Go with Pilate, if you cannot go with Jesus; but go in seriousness with him!
The roots of moral enlightenment reach back furthest of all into the past—and for good reasons. For with regard to morality, the deepest question of all enlightenment is decided: the question of the “good life.” That human beings are not really what they pretend to be is an age-old motif of critical moral thinking. Jesus provided the model in his attack against those who harshly judge others: “How wilt thou say to thy brother, ‘Let me pull the splinter out of thine eye,’ when, behold, a plank is in thine own eye? Thou hypocrite!” (Matthew 7:4-5). The critique in the New Testament already assumes an “artful” doubling: wolves in sheep’s clothing, moralists with a plank in their eye, Pharisaism. From its first moment, this critique of morality proceeds metamorally, here: psychologically. It assumes as a basic principle that the “outward” moral appearance is deceptive. A closer inspection would show how moralists in fact do not serve the law, but cover up their own lawlessness by criticizing others. Matthew 7:4 contains psychoanalysis in a nutshell. What disturbs me in others is what I myself am. However, as long as I do not see myself, I do not recognize my projections as the outward reflection of my own plank, but as the depravity of the world. Indeed, the “reality component of the projection,” as psychoanalysts would say today, should not be my first concern. Even if the world really is depraved, I should be concerned about my own defects first. What Jesus teaches is a revolutionary self-reflection: Start with yourself, and then, if others really need to be “enlightened,” show them how by your own example. Of course, under the normal conditions in the world, things proceed the other way around: The lawgivers start with others and it remains uncertain whether they will also get around to themselves. They refer to laws and conventions that are supposedly absolute. But the wolves in sheep’s clothing enjoy looking at these laws and conventions more or less from above and from outside. Only they are still allowed to know about the ambivalence of things. Only they, because they are lawgivers, feel the breath of freedom beyond the legislation. The real sheep are forced under the either/or. For no state can be “made” with self-reflection and with irony directed against the existing order. States are always also coercive apparatuses that cease to function when the sheep begin to say “I” and when the subjugated free themselves from conventions through reflection. As soon as “those at the bottom” gain the knowledge of ambivalence, a wrench is thrown into the works. ... Since the “freedom of a Christian person” suspends every naive belief in norms, Christian cooperation and Christian coexistence are no longer possible on the basis of state government (Staatlichkeit, civitas), that is, of coerced communality, but only on the basis of community (Gesellschaftlichkeit, communitas, societas: communism, socialism). The real state needs blind subjects, whereas society can understand itself only as a commune of awakened individualities.
Through violence, you may 'solve' one problem, but you sow the seeds for another. ... One has to try to develop one's inner feelings, which can be done simply by training one's mind. This is a priceless human asset and one you don't have to pay income tax on! ... First one must change. I first watch myself, check myself, then expect changes from others. ... Love and compassion are necessities, not luxuries. Without them, humanity cannot survive. ... I myself feel, and also tell other Buddhists that the question of Nirvana will come later. There is not much hurry. If in day to day life you lead a good life, honesty, with love, with compassion, with less selfishness, then automatically it will lead to Nirvana. ... The universe that we inhabit and our shared perception of it are the results of a common karma. Likewise, the places that we will experience in future rebirths will be the outcome of the karma that we share with the other beings living there. The actions of each of us, human or nonhuman, have contributed to the world in which we live. We all have a common responsibility for our world and are connected with everything in it. ... If the love within your mind is lost and you see other beings as enemies, then no matter how much knowledge or education or material comfort you have, only suffering and confusion will ensue. ... It is under the greatest adversity that there exists the greatest potential for doing good, both for oneself and others. ... Whenever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him. ... Samsara - our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra. ... According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated. ... The creatures that inhabit this earth-be they human beings or animals-are here to contribute, each in its own particular way, to the beauty and prosperity of the world. ... To develop genuine devotion, you must know the meaning of teachings. The main emphasis in Buddhism is to transform the mind, and this transformation depends upon meditation. in order to meditate correctly, you must have knowledge. ... Anything that contradicts experience and logic should be abandoned. ... The ultimate authority must always rest with the individual's own reason and critical analysis. ... From one point of view we can say that we have human bodies and are practicing the Buddha's teachings and are thus much better than insects. But we can also say that insects are innocent and free from guile, where as we often lie and misrepresent ourselves in devious ways in order to achieve our ends or better ourselves. From this perspective, we are much worse than insects. ... When the days become longer and there is more sunshine, the grass becomes fresh and, consequently, we feel very happy. On the other hand, in autumn, one leaf falls down and another leaf falls down. The beautiful plants become as if dead and we do not feel very happy. Why? I think it is because deep down our human nature likes construction, and does not like destruction. Naturally, every action which is destructive is against human nature. Constructiveness is the human way. Therefore, I think that in terms of basic human feeling, violence is not good. Non-violence is the only way. ... We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are "news"; compassionate activities are so much a part of daily life that they are taken for granted and , therefore, largely ignored. ... The fundamental philosophical principle of Buddhism is that all our suffering comes about as a result of an undisciplined mind, and this untamed mind itself comes about because of ignorance and negative emotions. For the Buddhist practitioner then, regardless of whether he or she follows the approach of the Fundamental Vehicle, Mahayana or Vajrayana, negative emotions are always the true enemy, a factor that has to be overcome and eliminated. And it is only by applying methods for training the mind that these negative emotions can be dispelled and eliminated. This is why in Buddhist writings and teachings we find such an extensive explanation of the mind and its different processes and functions. Since these negative emotions are states of mind, the method or technique for overcoming them must be developed from within. There is no alternative. They cannot be removed by some external technique, like a surgical operation."