There is no unmixed good in human affairs; the best principles, if pushed to excess, degenerate into fatal vices. Generosity is nearly allied to extravagance; charity itself may lead to ruin; the sternness of justice is but one step removed from the severity of oppression. It is the same in the political world; the tranquillity of despotism resembles the stagnation of the Dead Sea; the fever of innovation the tempests of the ocean It would seem as if, at particular periods, from causes inscrutable to human wisdom, a universal frenzy seizes mankind; reason, experience, prudence, are alike blinded; and the very classes who are to perish in the storm are the first to raise its fury.
Incredulity is not wisdom, but the worst kind of folly. It is folly, because it causes ignorance and mistake, with all the consequents of these; and it is very bad, as being accompanied with disingenuity, obstinacy, rudeness, uncharitableness, and the like, bad dispositions; from which credulity itself, the other extreme sort of folly, is exempt.
The voice of the Devil. All Bibles or sacred codes have been the causes of the following errors: 1. That man has two real existing principles; vis; a body and a soul. 2. That energy, called evil, is alone from body, and that reason, called good, is alone from the soul. 3. That God will torment man in eternity for the following energies. But the following contraries to these are true: 1. Man has no body distinct from his soul; for that called body is a portion of soul discerned by the five senses, the chief inlets of the soul in this age. 2. Energy is the only life, and is from the body; and reason is bound or outward circumference of energy. 3. Energy is eternal delight.
Everything is a succession of appearances whose source is the accumulation of causes and conditions.
Love is rarely a hypocrite; but hate - how detect and how guard against it! It lurks where you least expect it; it is created by causes that you can the least foresee; and civilization multiplies its varieties, whilst it favors its disguise.
A blow struck in anger oft causes less pain than a deliberate act of unkindness.
Envy causes harmful physiological reactions. An envious person always feels sad and miserable.
Affectation proceeds from one of these two causes - vanity or hypocrisy; for as vanity puts us on affecting false characters, in order to purchase applause; so hypocrisy sets us on an endeavor to avoid censure, by concealing our vices under an appearance of their opposite virtues.
I never saw anything funny that wasn’t terrible. If it causes pain, it’s funny; if it doesn’t, it isn’t. I try to hide the pain with embarrassment, and the more I do that, the better they like it. But that does not mean they are unsympathetic. Oh no, they laugh often with tears in their eyes.
There are usually no benefits from becoming angry at others. Your anger does not help you and the subject of your anger usually pays less attention to what you are saying than if you would have said it tactfully and patiently. Becoming angry merely causes harm to your health and makes you feel miserable.
There be three usual causes of ingratitude upon a benefit received - envy, pride, and covetousness; envy, looking more at other's benefits than our own; pride, looking more at ourselves than at the benefit; covetousness, looking more at what we would have than at what we have.
Education in its widest sense includes everything that exerts a formative influence, and causes a young person to be, at a given point, what he is.
It is universally allowed that nothing exists without a cause of its existence, and that chance, when strictly examined, is a mere negative word, and means not any real power which has anywhere a being in nature. But it is pretended that some causes are necessary, some not necessary.
A large amount of physical pain and suffering is caused by one’s thoughts and behaviors. The desire for food causes people to overeat and consume food that is harmful to their health. Envy, anger, and honor-seeking lead to diseases of the heart, high blood pressure, nervous tension and excessive stress. Moreover, even when you pain is basically caused by physical symptoms, your mental attitude towards the pain can greatly increase or decrease the actual amount of suffering you experience. The pain you suffer from illnesses and injuries is frequently more psychological than physical. A person who learns to master a calm and serene attitude towards life trains himself to tolerate physical pain and the actual suffering is greatly lessened.
The fool exposes the limitations of human criteria, confronts us anew with the undefined nature of our cosmic existence, leads us backstage to make us aware of the artificiality of our cultural values, and then shows us a world without limit, because it is neither categorized nor ordered in accordance with artificial opposites. The sick jester removes these opposites, tears down external and internal barriers and causes us to tumble head over heels from our tailor-made world of lines and demarcations into a more comprehensive and holistic dimension that has no beginning or end.
To venture causes anxiety, but not to venture is to lose one's self. And to venture in the highest sense is precisely to become conscious of one's self.
It is not true that a man can believe or disbelieve what he will. But it is certain that an active desire to find any proposition true will unconsciously tend to that result, by dismissing importunate suggestions which run counter to the belief, and welcoming those which favor it. The psychological law, that we only see what interests us, and only assimilate what is adapted to our condition, causes the mind to select its evidence.
Envy and anger, not being caused by pain and pleasure simply in themselves, but having in them some mixed considerations of ourselves and others, are not therefore to be found in all men, because those other parts, of valuing their merits, or intending revenge, is wanting in them. but all the rest [of the passions], terminating purely in pain and pleasure, are, I think, to be found in all men. For we love, desire, rejoice, and hope, only in respect of pleasure; we hate, fear, and grieve, only in respect of pain ultimately. In fine, all these passions are moved by things, only as they appear to be the causes of pleasure and pain, or to have pleasure or pain some way or other annexed to them.
As men are affected in all ages by the same passions, the occasions which bring about great changes are different, but the causes are always the same.
Anger causes us often to condemn in one what we approve in another.