It is our duty to give meaning to the life of future generations by sharing our knowledge and experience; by teaching an appreciation of work well done and a respect for nature, the source of all life; by encouraging the young to venture off the beaten path and avoid complacency by challenging their emotions.
To act the part of a true friend requires more conscientious feeling than to fill with credit and complacency any other station or capacity in social life.
Moral stimulation is good but moral complacency is the most dangerous habit of mind we can develop, and that danger is serious and ever-present.
Mutual complacency is the atmosphere of conjugal love.
Pride looks back upon its past deeds, and calculating with nicety what it has done, it commits itself to rest; whereas humility looks to that which is before, and discovering how much ground remains to be trodden, it is active and vigilant. Having gained one height, pride looks down with complacency on that which is beneath it; humility looks up to a higher and yet higher elevation. The one keeps us on this earth, which is congenial to its nature; the other directs our eye, and tends to lift us up to heaven.
I believe the root of all happiness on this earth to life in the realization of a spiritual life with a consciousness of something wider than materialism; in the capacity to live in a world that makes you unselfish because you are not over anxious about your personal place; that makes you tolerant because you realize your own comic fallibility; that gives you tranquillity without complacency because you believe in something so much larger than yourself.
For Goebbels, anxiety was a double-edged sword: too much anxiety could produce panic and demoralization, too little could lead to complacency and inactivity. An attempt was constantly made, therefore, to achieve a balance between the two extremes.
It is only in the depths of crisis and despair that the fear of losing one’s personality breeds millennial hopes of rescue: otherwise, complacency prevails.
It is in the nature of political bodies always to see the evil in the opposite group, just as the individual has an ineradicable tendency to get rid of everything he does not know and does not want to know about himself by foisting it off on somebody else… Nothing has a more diverse and alienating effect upon society than this moral complacency and lack of responsibility, and nothing promotes understanding and rapprochement more than the mutual withdrawal of projections.
Nothing about his life is more strange to [man] or more unaccountable in purely mundane terms than the stirrings he finds in himself, usually fitful but sometimes overwhelming, to look beyond his animal existence and not be fully satisfied with its immediate substance. He lacks the complacency of the other animals: he is obsessed by pride and guilt, pride at being something more than a mere animal, built at falling short of the high aims he sets for himself.
The final test of religious faith... is whether it will enable men to endure insecurity without complacency or despair, whether it can so interpret the ancient verities that they will not become mere escape hatches from responsibilities but instruments of insights into what civilization means.
Overcoming complacency is crucial at the start of any change process, and it often requires a little bit of surprise, something that grabs attention at more than an intellectual level. You need to surprise people with something that disturbs their view that everything is perfect.
My dear friend, clear your mind of can't.
Only when we see ourselves in our true human context, as members of a race which is intended to be one organism and “one body,” will we begin to understand the positive importance not only of the successes but of the failures and accidents in our lives. My successes are not my own. The way to them was prepared by others. The fruit of my labors is not my own: for I am preparing the way for the achievements of another. Nor are my failures my own. They may spring from failure of another, but they are also compensated for by another’s achievement. Therefore the meaning of my life is not to be looked for merely in the sum total of my own achievements. It is seen only in the complete integration of my achievements and failures with the achievements and failures of my own generation, and society, and time.
I often wish I'd got on better with your father,' he said.
The abjectly poor, and all those person whose energies are entirely absorbed by the struggle for daily sustenance, are conservative because they cannot afford the effort of taking thought for the day after tomorrow; just as the highly prosperous are conservative because they have small occasion to be discontented with the situation as it stands today.
I shall attempt to prove two things: first, that the actions and dispositions of mankind are the offspring of circumstances and events, and not of any original determination that they bring into the world; and, secondly, that the great stream of our voluntary actions essentially depends, not upon the direct and immediate impulses of sense, but upon the decisions of the understanding.
Five are the varieties of obstruction; the varieties of infirmity due to organic defect are twenty-eight; complacency is nine-fold and attainment is eight-fold.
Formed for the sake of the purpose of the Self (purusha), the subtle body (linga) appears in different roles like adramatic performer, owing to the connection of causes and effects and through conjunction with the universal power of Nature (prakriti).
Non-discriminativeness and the rest are proved by the existence of the three gunas and by the non-existence of these in their absence. The unmanifest is demonstrated by the effect possessing the properties of the cause.