Some persons hold that, while it is proper for the lawgiver to encourage and exhort men to virtue on moral grounds, in the expectation that those who have had a virtuous moral upbringing will respond, yet he is bound to impose chastisement and penalties on the disobedient and ill-conditioned, and to banish the incorrigible out of the state altogether. For (they argue) although the virtuous man, who guides his life by moral ideals, will be obedient to reason, the base, whose desires are fixed on pleasure, must be chastised by pain, like a beast of burden.
There is, of course, no joy so great as the cessation of pain; in fact all joy, active or passive, is the cessation of some pain, since it must be the satisfaction of a longing, even perhaps an unconscious longing.
Lack of understanding of the true nature of happiness, it seems to me, is the principal reason why people inflict sufferings on others. They think either that the other's pain may somehow be a cause of happiness for themselves or that their own happiness is more important, regardless of what pain it may cause. But this is shortsighted. No one truly benefits from causing harm to another sentient being. . . . . In the long run causing others misery and infringing their rights to peace and happiness result in anxiety, fear, and suspicion within oneself.
A self-denial, no less austere than the saint's, is demanded of the scholar. He must worship truth, and forgo all things for that,and choose defeat and pain, so that his treasure in thought is thereby augmented.
Communities tend to be guided less than individuals by conscience and a sense of responsibility. How much misery does this fact cause mankind! It is the source of wars and every kind of oppression, which fill the earth with pain, sighs and bitterness.
Inflamed by greed, incensed by hate, confused by delusion, overcome by them, obsessed by mind, a man chooses for his own affliction, for others' affliction, for the affliction of both and experiences pain and grief.
I see tragedy and comedy and pain and irony and all that stuff. But in the end I think life is fascinating, and I think people are more good than bad, and I think that the possibilities of progress are real.
I've learned that whenever I decide something with an open heart, I usually make the right decision. I've learned that even when I have pains, I don't have to be one. I've learned that every day you should reach out and touch someone. People love a warm hug, or just a friendly pat on the back. I've learned that I still have a lot to learn.
Suffering has been stronger than all other teaching, and has taught me to understand what your heart used to be. I have been bent and broken, but - I hope - into a better shape.
Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us.
No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest god.
[Lat., Fortis vero, dolorem summum malum judicans; aut temperans, voluptatem summum bonum statuens, esse certe nullo modo potest.]
If an enthusiastic, ardent, and ambitious man marry a wife on whose name there is a stain, which, though it originate in no fault of hers, may be visited by cold and sordid people upon her, and upon his children also: and, in exact proportion to his success in the world, be cast in his teeth, and made the subject of sneers against him: he may, no matter how generous and good his nature, one day repent of the connection he formed in early life; and she may have the pain and torture of knowing that he does so.
The word 'innocence' means 'incapable of being hurt'. To have a mind that is not capable of being hurt, does not mean that it has built up a lot of resistance - on the contrary, such a mind is dying to everything that it has known in which there has been conflict, pleasure and pain. Only then is the mind innocent; that means it can love. You cannot love with memory, love is not a matter of remembrance, of time.