The idea, which constitutes the actual being of the human mind, is not simple, but compounded of a great number of ideas.
Fear cannot be without hope nor hope without fear. [They are the two sides of a coin, so learning how to manage fear through learning, understanding, rationality, controlled imagination, preparation, mental focus (including distraction) and a gratitude attitude is very helpful.]
Simply from the fact that we have regarded a thing with the emotion of pleasure or pain, though that thing be not the efficient cause of the emotion, we can either love or hate it.
If a man had begun to hate an object of his love, so that love is thoroughly destroyed, he will, causes being equal, regard it with more hatred than if he had never loved it, and his hatred will be in proportion to the strength of his former love.
In regard to intellect and true virtue, every nation is on a par with the rest, and God has not in these respects chosen one people rather than another.
A man is as much affected pleasurably or painfully by the image of a thing past or future as by the image of a thing present.
No one doubts but that we imagine time from the very fact that we imagine other bodies to be moved slower or faster or equally fast. We are accustomed to determine duration by the aid of some measure of motion.
From what has been said we can clearly understand the nature of Love and Hate. Love is nothing else but pleasure accompanied by the idea of an external cause: Hate is nothing else but pain accompanied by the idea of an external cause. We further see, that he who loves necessarily endeavors to have, and to keep present to him, the object of his love; while he who hates endeavors to remove and destroy the object of his hatred.
Hatred which is completely vanquished by love passes into love: and love is thereupon greater than if hatred had not preceded it.
We can always get along better by reason and love of truth than by worry of conscience and remorse...we should strive to keep worry from our life.
Men govern nothing with more difficulty than their tongues, and can moderate their desires more than their words.
All the objects pursued by the multitude not only bring no remedy that tends to preserve our being, but even act as hinderances, causing the death not seldom of those who possess them, and always of those who are possessed by them.
I should attempt to treat human vice and folly geometrically... the passions of hatred, anger, envy, and so on, considered in themselves, follow from the necessity and efficacy of nature... I shall, therefore, treat the nature and strength of the emotion in exactly the same manner, as though I were concerned with lines, planes, and solids.
He who has a true idea, knows at that same time that he has a true idea, nor can he doubt concerning the truth of the thing.
I do not presume that I have found the best philosophy, I know that I understand the true philosophy.
It is sure that those are most desirous of honour or glory who cry out loudest of its abuse and the vanity of the world.
As men's habits of mind differ, so that some more readily embrace one form of faith, some another, for what moves one to pray may move another to scoff, I conclude ... that everyone should be free to choose for himself the foundations of his creed, and that faith should be judged only by its fruits.
The greater emotion with which we conceive a loved object to be affected toward us, the greater will be our complacency.
If anyone conceives, that an object of his love joins itself to another with closer bonds of friendship than he himself has attained to, he will be affected with hatred towards the loved object and with envy towards his rival.
I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice.
Philosophers conceive of the passions which harass us as vices into which men fall by their own fault, and, therefore, generally deride, bewail, or blame them, or execrate them, if they wish to seem unusually pious.
I shall consider human actions and desires in exactly the same manner, as though I were concerned with lines, planes and solids.
Many errors, of a truth, consist merely in the application of the wrong names of things. For if a man says that the lines which are drawn from the centre of the circle to the circumference are not equal, he understands by the circle, at all events for the time, something else than mathematicians understand by it.
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