Every aspect of our lives is a challenge and a test. With this perspective, life will never be boring or mundane. Every single situation and occurrence is different from each other and each is an opportunity for elevation and growth.
It is a common sense and self-interest to refrain from lashing out immediately to avenge an injury. A higher level of humanity is entirely overcoming feelings of vengeance in one’s heart. This is the glory of the morally wise man.
An ardent love and admiration of virtue seems to imply the existence of something opposite to it, and it seems highly probably that the same beauty of form and substance, the same perfection of character could not be generated without the impressions of disapprobation which arise from the spectacle of moral evil.
Moaning over what cannot be helped is a confession of futility and fear, of emotional stagnation - in fact, of selfishness and cowardice. The best way to "snap out of it" is to stop thinking about yourself, and start thinking about other people. You can lighten your own load by doing something for someone else. By the simple device of doing an outward, unselfish act today, you can make the past recede. The present and future will again take on their true challenge and perspective.
Our concepts of the empirical world are fundamentally controlled by the character of our perceptual experience and by the introspective access we enjoy to our own minds. Thus our concepts of consciousness are constrained by the specific form of our own consciousness, so that we cannot form concepts for quite alien forms of consciousness possessed by other actual and possible creatures. Similarly, our concepts of the body, including the brain, are constrained by the way we perceive these physical objects; we have, in particular, to conceive of them as spatial entities essentially similar to other physical objects in space... But now these two forms of conceptual closure operate to prevent us from arriving at concepts for the property or relation that intelligibly links consciousness to the brain. For, first, we cannot grasp other forms of consciousness, and so we cannot grasp the theory that explains these other forms: that theory must be general, but we must always be parochial in our conception of consciousness. It is as if we were trying for a general theory of light but only could grasp the visible part of the spectrum. And, second, it is precisely the perceptually controlled conception of the brain that we have which is so hopeless in making consciousness an intelligible result of brain activity. No property we can ascribe to the brain on the basis of how it strikes us perceptually, however inferential the ascription, can be the crucible from which subjective consciousness emerges fully formed. That is why the feeling is so strong in us that there has to be something magical about the mind-brain relation.
To compose our character is our duty, not to compose books, and to win, not battles and province, but order and tranquillity in our conduct. Our great and glorious masterpiece is to live appropriately. All other things, to rule, to lay up treasure, to build, are at most but little appendices and props.