When good is near you, when you have life in yourself, it is not by any known or accustomed way; you shall not discern the foot-prints of any other; you shall not see the face of man; you shall not hear any name; the way, the thought, the good, shall be wholly strange and new. It shall exclude example and experience.
Of cases where a man is truthful both in speech and conduct when no considerations of honesty come in, from an habitual sincerity of disposition. Such sincerity may be esteemed a moral excellence; for the lover of truth, who is truthful even when nothing depends on it, will a fortiori be truthful when some interest is at stake, since having all along avoided falsehood for its own sake, he will assuredly avoid it when it is morally base; and this is a disposition that we praise.
The love of property and consciousness of right and wrong have conflicting places in our organization, which often makes a man's course seem crooked, his conduct a riddle.
The composer reveals the innermost nature of the world, and expresses the profoundest wisdom in a language that his reasoning faculty does not understand, just as a magnetic somnambulist gives information about things of which she has no conception when she is awake. Therefore in the composer, more than in any other artist, the man is entirely separate and distinct from the artist.
If I seem happy to you . . . You could never say anything that would please me more. For men are made for happiness, and anyone who is completely happy has a right to say to himself, 'I am doing God's will on earth.' All the righteous, all the saints, all the holy martyrs were happy.
The response man has the greatest difficulty in tolerating is pity, especially when he warrants it. Hatred is a tonic, it makes one live, it inspires vengeance, but pity kills, it makes our weakness weaker.
Modern society includes three types of men who can never think very highly of the world--the priest, the physician, and the attorney-at-law. They all wear black, too, for are they not in mourning for every virtue and every illusion?
What have we here? a man or a fish? dead or alive? A fish: he smells like a fish; a very ancient and fishlike smell; a kind of not of the newest poor-John. A strange fish!
There may be men who act without understanding why. I do not. To listen much, pick out the good and follow it; to see much and ponder it: this comes next to understanding.
Also our fellow competitors, who are indeed the people just mentioned - we do not compete with men who lived a hundred centuries ago, or those yet not born, or the dead, or those who dwell near the Pillars of Hercules, or those whom, in our opinion or that of others, we take to be far below us or far above us. So too we compete with those who follow the same ends as ourselves; we compete with our rivals in sport or in love, and generally with those who are after the same things; and it is therefore these whom we are bound to envy beyond all others. Hence the saying.
The saying of Protagoras is like the views we have mentioned; he said that man is the measure of all things, meaning simply that that which seems to each man assuredly is. If this is so, it follows that the same thing both is and is not, and is bad and good, and that the contents of all other opposite statements are true, because often a particular thing appears beautiful to some and ugly to others, and that which appears to each man is the measure
Not very long ago some one invented the assertion that there were only "Four Hundred" people in New York City who were really worth noticing. But a wiser man has arisen - the census taker - and his larger estimate of human interest has been preferred in marking out the field of these little stories of the "Four Million.
We are expected to put the utmost energy, of every power that we have, into the service of our fellow men, never sparing ourselves, not condescending to think of what is going to happen to ourselves, but ready, if need be, to go to the utter length of self-sacrifice.