If happiness is a state of the inward life, we have to look for its chief obstructions not in outward conditions but in deeper places. Happiness depends in the last issue, as we saw, on the essential view of life. It is not a matter of distractions, nor even of mere pleasurable sensations. There may be an appearance of great prosperity with incurable sadness hidden at the heart, as there is an outward peace which is only a well-masked despair. The way to happiness is indeed harder than the way to success; for its chief enemies entrench themselves within the soul.
Everything new endangers something old. A new machine replaces human hands; a new source of power threatens old businesses; a new trade route wipes out the supremacy of old ports and brings prosperity to new ones. This is the price that must be paid for progress and it is worth it.
Adversity and prosperity have no fixed road; they are evoked by men themselves.
Surely the love of our country is a lesson of reason, not an institution of nature. Education and habit, obligation and interest, attach us to it, not instinct. It is, however, so necessary to be cultivated, and the prosperity of all societies, as well as the grandeur of some, depends upon it so much, that orators by their eloquence, and poets by their enthusiasm, have endeavoured to work up this precept of morality into a principle of passion. But the examples which we find in history, improved by the lively descriptions and the just applauses or censures of historians, will have a much better and more permanent effect than declamation, or song, or the dry ethics of mere philosophy.
Credit expansion can bring about a temporary boom. But such a fictitious prosperity must end in a general depression of trade, a slump.
As for myself, I can only exhort you to look on Friendship as the most valuable of all human possessions, no other being equally suited to the moral nature of man, or so applicable to every state and circumstance, whether of prosperity or adversity, in which he can possibly be placed. But at the same time I lay it down as a fundamental axiom that "true Friendship can only subsist between those who are animated by the strictest principles of honour and virtue." When I say this, I would not be thought to adopt the sentiments of those speculative moralists who pretend that no man can justly be deemed virtuous who is not arrived at that state of absolute perfection which constitutes, according to their ideas, the character of genuine wisdom. This opinion may appear true, perhaps, in theory, but is altogether inapplicable to any useful purpose of society, as it supposes a degree of virtue to which no mortal was ever capable of rising.
When my universal religion of love is on the verge of fading into insignificance, I come to breathe life into it, and to do away with the farce of dogmas that defile it in the name of religions, and stifle it with ceremonies and rituals. The present universal confusion and unrest has filled the heart of man with greater lust for power and a greed for wealth and fame, bringing in its wake untold misery, hatred, jealousy, frustration and fear. Suffering in the world is at its height, in spite of all the striving to spread peace and prosperity to bring about lasting happiness.
[paraphrase] Of the three goods, the Mohists' concept of “order” (zhi) calls for special attention. This is a complex good comprising a variety of conditions the Mohists probably regard as constitutive of the good social life. From passages in which the Mohists characterize zhi (order) and its opposite, luan (disorder, turmoil), we find that the elements of “order” include at least four sorts of conditions. All levels of society conform to unified moral standards, and incentives and disincentives based on these standards are administered fairly by virtuous leaders, as described in Mohist political theory. Peace and social harmony prevail, characterized negatively as the absence of crime, deceit, harassment, injury, conflict, and military aggression. Members of society manifest virtues constitutive of the proper performance of their relational social roles as ruler or subject, father or son, and elder or younger brother. Order obtains only when the ruler is benevolent, his subjects are loyal, fathers are kind, sons are filial, and elder and younger brothers display brotherly love and respect. (Like much ancient thought, Mohism has a sexist bias, and with few exceptions the texts disregard the social roles of women.) Community members habitually engage in reciprocal assistance and charity, sharing information, labor, education, and surplus goods and aiding the destitute and unfortunate. In summary, “benefit to the world” is a general conception of welfare comprising social harmony and public security; economic prosperity and a thriving population and family; reciprocal cooperation among neighbors and charity for the needy; and good social relations, manifested in the exercise of virtues corresponding to the fundamental social roles.
The one who conceals the (way of) prosperity and progress from you, has done enimity to you.
Gauge a country's prosperity by its treatment of the aged.
The failure of those making the case for globalized free trade is their inability to adequately address the results of rapid economic change in human and ecological terms, how it creates prosperity and misery and ecological degradation, roughly in equal measure, incomparable though they may seem.
The United States is a giant island of freedom, achievement, wealth and prosperity in a world hostile to our values.
Be firm in faith through life's tests and trials. Break not your word of honor whatever may befall. Hold your ideal high in all circumstances. Keep to your principles in prosperity as well as in adversity. Uphold your honor at any cost. Do not neglect those who depend upon you. Observe constancy in love. Blessed are the unselfish friends and they whose motto in life is constancy. Meet the world with smiles in all conditions of life. Bring out the Beloved in others.
I contemplate the sort of friend, the sort of man I am now without. He completed his sixty-seventh year, a reasonable age for the sturdiest of us; I acknowledge that. He escaped from an interminable illness; I acknowledge that. He died with his dear ones surviving him, and at a time of prosperity for the state, which was dearer to him than all else; that too I acknowledge. Yet I lament his death as though he were young and in glowing health. I lament it—you can consider me a weakling in this—on my own account, for I have lost the witness, guardian and teacher of my life.
That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it.
Absolute | Action | Aid | Church | Conquest | Eternal | Existence | Honor | Injustice | Injustice | Life | Life | Man | Object | Order | Power | Present | Prosperity | Public | Worship | Guilty | Happiness | Obstacle |