Home, in one form or another, is the great object of life.
Nothing can ever be present to the mind but an image or perception, and that the senses are only the inlets, through which these images are conveyed, without being able to produce any immediate intercourse between the mind and the object... The mind has never anything present to it but the perceptions, and cannot possibly reach any experience of their connection with objects. The supposition of such a connection is, therefore, without any foundation in reasoning.
Reason is the discovery of truth or falsehood. Truth or falsehood consists in an agreement or disagreement either to the real relations of ideas, or to real existence and matter of fact. Whatever, therefore, is not susceptible of this agreement or disagreement, is incapable of being true or false, and can never be an object of our reason. Now ‘tis evident our passions, volitions, and actions, are not susceptible of any such agreement or disagreement; being original facts and realities, complete in themselves, and implying no reference to other passions, volitions, and actions. ‘Tis impossible, therefore, they can be pronounced either true or false, and be either contrary or conformable to reason.
The only difference betwixt the natural vices and justice lies in this, that the good, which results from the former, arises from every single act, and is the object of some natural passion: whereas a single act of justice, consider’d in itself, may often be contrary to the public good; and ‘tis only the concurrence of mankind, in a general scheme or system of action, which is advantageous.
Charity... unlike the lower forms of love, is not an emotion. It begins as an act of the will and is consummated as a purely spiritual awareness, a unitive love-knowledge of the essence of its object.
The idolatrous worship of ethical values in and for themselves defeats its own object - and defeats it not only because... there is a lack of all-around development, but also and above all because even the highest forms of moral idolatry are God-eclipsing and therefore guarantee the idolater against the enlightening and liberating knowledge of Reality.
The object of studying philosophy is to know one's own mind, not other people's.
Instinctive reactions and emotional expressions thus shade imperceptibly into each other. Every object that excites an instinct excites an emotion as well.
No love and no expression of love may, in the merely human and worldly sense, be deprived of a relationship to God. Love is a passionate emotion, but in this emotion, even before he enters into a relation with the object of his love, the man just first enter into a relationship with God, and thereby realize the claim that love is the fulfillment of the law.
Those who have arrived at any very eminent degree of excellence in the practice of an art or profession have commonly been actuated by a species of enthusiasm in their pursuit of it. They have kept one object in view amidst all the vicissitudes of time and fortune.
Since the mind, in all its thoughts and reasonings, hath no other immediate object but its own ideas, which it alone does or can contemplate, it is evident that our knowledge is only conversant about them... Knowledge then seems to me to be nothing but the perception of the connection of and agreement, or disagreement and repugnancy of any of our ideas. In this alone it consists. Where this perception is, there is knowledge, and where it is not, there, though we may fancy, guess, or believe, yet we always come short of knowledge.
What keeps persons down in the world, besides lack of capacity, is not a philosophical contempt of riches or honors, but thoughtlessness and improvidence, a love of sluggish torpor, and of present gratification. It is not from preferring virtue to wealth - the goods of the mind to those of fortune - that they take no thought for the morrow; but from want of forethought and stern self-command. The restless, ambitious man too often directs these qualities to an unworthy object; the contented man is generally deficient in the qualities themselves. The one is a stream that flows too often in a wrong channel, and needs to have its course altered, the other is a stagnant pool.
In the destiny of every moral being there is an object more worthy of God than happiness. It is character. And the grand aim of man's creation is the development of grand character - and grand character is, by its very nature, the product of probationary discipline.
Knowledge has three degrees: opinion, science, illumination. The means or instrument of the first is sense; of the second, dialectic; of the third, intuition. To the last I subordinate reason. It is absolute knowledge founded on the identity of the mind knowing with the object known.
The hatred of the wicked is only roused the more from the impossibility of finding any just grounds on which it rest; and the very consciousness of their own injustice is only a grievance the more against him who is the object of it.
Wherever there is lost the consciousness that every man is an object of concern for us just because he is a man, civilization and morals are shaken, and the advance to fully developed inhumanity is only a question of time.
Recreation is not being idle; it is easing the wearied part by change of occupation. To re-create strength, rest. To re-create mind, repose. To re-create cheerfulness, hope in God, or change the object of attention to one more elevated and worthy of thought.
The goal of life is imminent in each moment, each thought, word, act, and does not have to be sought apart from these. It consists in no specific achievement, but the start of mind in which everything is done, the quality infused into existence. The function of man is not to attain an object, but to fulfill a purpose; not to accomplish but be accomplished.
These men (chronic fault-finders) should consider that it is their envy which deforms everything, and that the ugliness is not in the object, but in the eye.
Didst thou every descry a glorious eternity in a winged moment of time? Didst thou ever see a bright infinite in the narrow point of an object? Then thou knowest what spirit means - the spire-top, whither all things ascend harmoniously, where they meet and sit contented in an unfathomed Depth of Life.