Illusion and self-deception stand in the way of an honest, penetrating and fearless self-appraisal. Though it would appear that we have access to the innermost core of our individual being, and that there is nothing in the world with which we are on more intimate terms than our own self, the self remains an elusive object of knowledge and understanding.
Distinction is the consequence, never the object, of a great mind.
Good is the cause of love, as being its object. But good is not the object of the appetite, except as apprehended. And therefore love demands some apprehension of the good that is loved... Accordingly knowledge is the cause of love for the same reason as good is, which can be loved only if known.
It is impossible for any created good to constitute man’s happiness. For happiness is the perfect good, which quiets the appetite altogether since it would not be the last end if something yet remained to be desired. Now the object of the will, that is, of man’s appetite, is the universal good, just as the object of the intellect is the universal true. Hence it is evident that nothing can quiet man’s will except the universal good. This is to be found not in any creature, but in God alone, because every creature has goodness by participation. Therefore God alone can satisfy the will of man.
Prudence considers the means of acquiring happiness, but wisdom considers the very object of happiness.
Youth is a cause of hope for three reasons... And these three reasons may be gathered from the three conditions of the good which is the object of hope - namely, that it is future, arduous and possible... For youth has much of the future before it, and little of the past; and therefore since memory is of the past, and hope of the future, it has little to remember and lives very much in hope. Again, youths, on account of the heat of their nature, are full of spirit, so that their heart expands, and it is owing to the heart being expanded that one tends to that which is arduous; therefore youths are spirited and hopeful. Likewise they who have not suffered defeat, nor had experience of obstacles to their efforts, are prone to count a thing possible to them. Therefore youths, through inexperience of obstacles and of their own shortcomings, easily count a thing possible, and consequently are of good hope.
I live in the world, but I seem to myself not of it!.. Natural phenomena are but the shadows of the spirit form which they spring, as the human face changes under the influence of love, hatred or fear... When, O when, shall I be able to reveal its poetry? I see everywhere and in ever object unceasing motion, and in that motion a creative force forever and forever repeating and re-repeating the same simple process as to infinity. Through all nature the grand rhythms roll and heaven and earth are filled with the melody. Men are but boys chasing shadows. The spiritual significance of the world none seem to see - the infinite simplicity of its process are none care to understand.
Go to the pine if you want to learn about the pine, or to the bamboo if you want to learn about the bamboo. And in so doing you must let go of your subjective preoccupation with yourself.... Your poetry arises by itself when you and the object become one.
"Know thyself," said, the old philosophy. "Improve thyself," saith the new. Our great object in time is not to waste our passions and gifts on the things external that we must leave behind, but that we cultivate within us all that we carry into the eternal progress beyond.
Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.
The object of art is to crystallize emotion into thought, and then to fix it in form.
Some people gauge their value by what they own. But in reality the entire concept of ownership of possessions is based on an illusion. When you obtain a material object, it does not become part of you. Ownership is merely your right to use specific objects whenever you wish and that no one has a right to take them away from you. How unfortunate is the person who has an ambition to cleave to something impossible to cleave to. Such a person will not obtain what he desires and will experience suffering.
To assume that anything can be known in isolation from its connections with other things is to identify knowing with merely having some object before perception or in , and is thus to lose the key to the traits that distinguish an object as known... The more connections and interactions we ascertain, the more we know the object in question.
The freer a man’s judgment is in relation to a definite question, the greater is the necessity with which the content of this judgment will be determined; while the uncertainty, founded on ignorance, which seems to make an arbitrary choice among many different and conflicting possible decisions, shows precisely by this that it is not free, that it is controlled by the very object it should itself control. Freedom therefore consists in the control over ourselves and over external nature, an control founded on knowledge of natural necessity; it is therefore necessarily a product of historical development.
Contemplation is necessary to generate an object, but action must propagate it.
Beauty may be the object of liking - great qualities of admiration - good ones of esteem - but love only is the object of love.
A small minority are enabled... to find happiness along the path of love; but far-reaching mental transformations of the erotic function are necessary before this is possible. These people make themselves independent of their object’s acquiescence by transferring the main value from the fact of being loved to their own act of loving; they protect themselves against loss of it by attaching their love not to individual objects but to all men equally, and they avoid the uncertainties and disappointments of genital love by turning away from its sexual aim and modifying the instinct which they induce in themselves by this process - an unchangeable, undeviating, tender attitude - has little superficial likeness to the stormy vicissitudes of genital love, from which it is nevertheless derived.
We are never so defenseless against suffering as when we love, never so helplessly unhappy as when we have lost our love object or its love.
Friendship, like love, is self-forgetful. The only inequality is knows is one that exalts the object, and humbles self.
There is only one object... for which we have at present the strength... and that is the moral object -the emancipation of ourselves from the inner slavery and spiritual degradation which assimilation has produced within us.