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.
What, shall one of us, That struck for the foremost man of all this world But for supporting robbers--shall we now Contaminate our fingers with base bribes, And sell the mighty space of our large honors For so much trash as may be grasped thus?
The charlatan takes very different shapes according to circumstances; but at bottom he is a man who cares nothing about knowledge for its own sake, and only strives to gain the semblance of
it that he may use it for his own personal ends, which are always selfish and material.
The life of theoretical philosophy is the best and happiest a man can lead. Few men are capable of it and then only intermittently. For the rest there is a second-best way of life, that of moral virtue and practical wisdom.
The saint and poet seek privacy to ends the most public and universal: and it is the secret of culture, to interest the man more in his public, than in his private quality.
O philosophy, life's guide! O searcher-out of virtue and expeller of vices! What could we and every age of men have been without thee? Thou hast produced cities; thou hast called men scattered about into the social enjoyment of life.
[Lat., O vitae philosophia dux! O virtutis indagatrix, expultrixque vitiorum! Quid non modo nos, sed omnino vita hominum sine et esse potuisset? Tu urbes peperisti; tu dissipatos homines in societatum vitae convocasti.]
If Natur has gifted a man with powers of argeyment, a man has a right to make the best of 'em, and has not a right to stand on false delicacy, and deny that he is so gifted; for that is a turning of his back on Natur, a flouting of her, a slighting of her precious caskets, and a proving of one's self to be a swine that isn't worth her scattering pearls before.
I have been feeding pigeons, thousands of them for years. But there was one, a beautiful bird, pure white with light grey tips on its wings; that one was different. It was a female. I had only to wish and call her and she would come flying to me. I loved that pigeon as a man loves a women, and she loved me. As long as I had her, there was a purpose to my life.
[Perfection] is only possible if the mind of man is changed, if he, of his own sweet will, changes his mind; and the great difficulty is, neither can he force his own mind.
Materially we must strive to secure a broader economic opportunity for all men, so that each shall have a better chance to show the stuff of which he is made.
Why do people speak of great men in terms of nationality? Great Germans, great Englishmen? Goethe always protested against being called a German poet. Great men are simply men and are not to be considered from the point of view of nationality, nor should the environment in which they were brought up be taken into account.
At any innocent tea-table we may easily hear a man say, "Life is not worth living." We regard it as we regard the statement that it is a fine day; nobody thinks that it can possibly have
any serious effect on the man or on the world. And yet if that utterance were really believed, the world would stand on its head.