The necessaries of life occasion the great expense of the poor. They find it difficult to get food, and the greater part of their little revenue is spent in getting it. The luxuries and vanities of life occasion the principal expense of the rich, and a magnificent house embellishes and sets off to the best advantage all the other luxuries and vanities which they possess ... It is not very unreasonable that the rich should contribute to the public expense, not only in proportion to their revenue, but something more than in that proportion.
He who commends the nature of the soul as the supreme good, and condemns the nature of the flesh as evil, at once both carnally desires the soul, and carnally flies the flesh, because he feels thus from human vanity, not from divine truth.
Some have lavish garments, carry sharp swords, and feast on food and drink. They possess more than they can spend. This is called the vanity of robbers. It is certainly not the Way.
To be beneficent when we can is a duty; and besides this, there are many minds so sympathetically constituted that, without any other motive of vanity or self-interest, they find a pleasure in spreading joy around them, and can take delight in the satisfaction of others so far as it is their own work. But I maintain that in such a case an action of this kind, however proper, however amiable it may be, has nevertheless no true moral worth, but is on a level with other inclinations. . . . For the maxim lacks the moral import, namely, that such actions be done from duty, not from inclination.
Yet some natures are too good to be spoiled by praise, and wherever the vein of thought reaches down into the profound, there is no danger from vanity. Solemn friends will warn them of the danger of the head's being turned by the flourish of trumpets, but they can afford to smile.
What if God were not exactly truth, and if this could be proved? And if he were instead the vanity, the desire for power, the ambitions, the fear, and the enraptured and terrified folly of mankind?
Whether a man hides his bad qualities and vices or confesses them openly, his vanity wants to gain an advantage by it in both cases: just note how subtly he distinguishes between those he will hide his bad qualities from and those he will face honestly and candidly.
What is the vanity of the vainest man compared with the vanity which the most modest possesses when, in the midst of nature and the world, he feels himself to be man!