To have no heroes is to have no aspiration, to live on the momentum of the past, to be thrown back upon routine, sensuality, and the narrow self.
There is perhaps no sort of self more subject to dangerous egotism than that which deludes itself with the notion that it is not a self at all, but something else. It is well to beware of persons who believe that the cause, the mission, the philanthropy, the hero, or whatever it may be that they strive for, is outside of themselves, so that they feel a certain irresponsibility, and are likely to do things which they would recognize as wrong if done in behalf of an acknowledged self.
One should never criticize his own work except in a fresh and hopeful mood. The self-criticism of a tired mind is suicide.
Each man must have his I; it is more necessary to him than bread; and if he does not find scope for it within the existing institutions he will be likely to make trouble.
Prudence and compromise are necessary means, but every man should have an impudent end which he will not compromise.
The chief misery of the decline of the faculties, and a main cause of the irritability that often goes with it, is evidently the isolation, the lack of customary appreciation and influence, which only the rarest tact and thoughtfulness on the part of others can alleviate.
Faith in our associates is part of our faith in God.
If love closes, the self contracts and hardens: the mind having nothing else to occupy its attention and give it that change and renewal it requires, busies itself more and more with self-feeling, which takes on narrow and disgusting forms, like avarice, arrogance and fatuity.
We are ashamed to seem evasive in the presence of a straightforward man, cowardly in the presence of a brave one, gross in the eyes of a refined one, and so on. We always imagine, and in imagining share, the judgments of the other mind.
So far as discipline is concerned, freedom means not its absence but the use of higher and more rational forms as contrasted with those that are lower or less rational. A free discipline controls the individual by appealing to his reason and conscience, and therefore to his self-respect; while an unfree control works upon some lower phase of the mind, and so tends to degrade him. It is freedom to be disciplined in as rational a manner as you are fit for.
We have no higher life that is really apart from other people. It is by imagining them that our personality is built up; to be without the power of imagining them is to be a low-grade idiot.
Every general increase of freedom is accompanied by some degeneracy, attributable to the same causes as the freedom.
Freedom is the opportunity for right development, for development in accordance with the progressive ideal of life that we have in conscience.
When one ceases from conflict, whether because he has won, because he has lost, or because he cares no more for the game, the virtue passes out of him.
The more developed sexual passion, in both sexes, is very largely an emotion of power, domination, or appropriation. There is no state of feeling that says mine, mine, more fiercely.
Since freedom is not a fixed thing that can be grasped and held once for all, but a growth, any particular society, such as our own, always appears partly free and partly unfree. In so far as it favors, in every child, the development of his highest possibilities, it is free, but where it falls short of this it is not.
The idea of freedom is quite in accord with a general, though vague, sentiment among us; it is an idea of fair play, of giving everyone a chance; and nothing arouses more general and active indignation among our people than the belief that some one or some class is not getting a fair chance.
One who shows signs of mental aberration is, inevitably, perhaps, but cruelly, shut off from familiar, thoughtless intercourse, partly excommunicated; his isolation is unwittingly proclaimed to him on every countenance by curiosity, indifference, aversion, or pity, and in so far as he is human enough to need free and equal communication and feel the lack of it, he suffers pain and loss of a kind and degree which others can only faintly imagine, and for the most part ignore.
A man may lack everything but tact and conviction and still be a forcible speaker; but without these nothing will avail... Fluency, grace, logical order, and the like, are merely the decorative surface of oratory.
I is a militant social tendency, working to hold and enlarge its place in the general current of tendencies. So far as it can it waxes, as all life does. To think of it as apart from society is a palpable absurdity of which no one could be guilty who really saw it as a fact of life.
The passion of self-aggrandizement is persistent but plastic; it will never disappear from a vigorous mind, but may become morally higher by attaching itself to a larger conception of what constitutes the self.
It happens from time to time in every complex and active society, that certain persons feel the complexity and insistence as a tangle, and seek freedom in retirement, as Thoreau sought at Walden Pond. They do not, however, in this manner escape from the social institutions of their time, nor do they really mean to do so; what they gain, if they are successful, is a saner relation to them.
To desire to be an artist is to desire to be a complete man in respect to some one function, to realize yourself utterly. A man is a poor thing who is content not to be an artist.
A strange and somewhat impassive physiognomy is often, perhaps, an advantage to an orator, or leader of any sort, because it helps to fix the eye and fascinate the mind.
A cat cares for you only as a source of food, security and a place in the sun.
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