We should take care not to make the intellect our god; it has, of course, powerful muscles, but no personality.
I sometimes think, Harry, that there are only two eras of any importance in the world's history. The first is the appearance of a new medium for art, and the second is the appearance of a new personality for art also. What the invention of oil-painting was to the Venetians, the face of Antinous was to late Greek sculpture, and the face of Dorian Gray will some day be to me.
Who knows, my God, but that the universe is not one vast sea of compassion actually, the veritable holy honey, beneath all this show of personality and cruelty?
But in some curious way - I wonder will you understand me?- his personality has suggested to me an entirely new manner in art, an entirely new mode of style. I see things differently, I think of them differently. I can now recreate life in a way that was hidden from me before. 'A dream of form in days of thought:'...Unconsciously he defines for me the lines of a fresh school, a school that is to have in it all the passion of the romantic spirit, all the perfection of the spirit that is Greek.
I cannot conceive of my personality as a thing apart from the phenomena of my life. When I try to form such a conception I discover that, as Coleridge would have said, I only hypostatize a word, and it alters nothing if, with Fichte, I suppose the universe to be nothing but a manifestation of my personality. I am neither more nor less eternal than I was before.
Only the individual can think, and thereby create new values for society \x97 nay, even set up new moral standards to which the life of the community conforms. Without creative, independently thinking and judging personalities the upward development of society is as unthinkable as the development of the individual personality without the nourishing soil of the community. The health of society thus depends quite as much on the independence of the individuals composing it as on their close political cohesion.
Everything about you fascinates me, Sophie. The smell of your skin. The sound of your voice. Your long legs. Your sense of humor. Your personality. You don’t seem to need me, and if you don’t need me, it is much more gratifying that you want me.
The fact that God has given the earth for the use and enjoyment of the whole human race can in no way be a bar to the owning of private property. For God has granted the earth to mankind in general, not in the sense that all without distinction can deal with it as they like, but rather that no part of it was assigned to any one in particular, and that the limits of private possession have been left to be fixed by man’s own industry, and by the laws of individual races. Moreover, the earth, even though apportioned among private owners, ceases not thereby to minister to the needs of all, inasmuch as there is not one who does not sustain life from what the land produces. Those who do not possess the soil contribute their labor; hence, it may truly be said that all human subsistence is derived either from labor on one’s own land, or from some toil, some calling, which is paid for either in the produce of the land itself, or in that which is exchanged for what the land brings forth. Here, again, we have further proof that private ownership is in accordance with the law of nature. Truly, that which is required for the preservation of life, and for life’s well-being, is produced in great abundance from the soil, but not until man has brought it into cultivation and expended upon it his solicitude and skill. Now, when man thus turns the activity of his mind and the strength of his body toward procuring the fruits of nature, by such act he makes his own that portion of nature’s field which he cultivates — that portion on which he leaves, as it were, the impress of his personality; and it cannot but be just that he should possess that portion as his very own, and have a right to hold it without any one being justified in violating that right. [ Rerum Novarum , §§ 7-8, 1891.]
Every forward step of social progress brings men into closer relations with their fellows, and increases the importance of the pleasures and pains derived from sympathy. We judge the acts of others by our own sympathies, and we judge our own acts by the sympathies of others, every day and all day long, from childhood upwards, until associations, as indissoluble as those of language, are formed between certain acts and the feelings of approbation or disapprobation. It becomes impossible to imagine some acts without disapprobation, or others without approbation of the actor, whether he be one's self or anyone else. We come to think in the acquired dialect of morals. An artificial personality, the "man within," as Adam Smith calls conscience, is built up beside the natural personality. He is the watchman of society, charged to restrain the antisocial tendencies of the natural man within the limits required by social welfare.
There's something in the human personality which resents things that are clear, and conversely, something which is attracted to puzzles, enigmas, and allegories.
Liberty is closely connected with property; this is true philosophically, not only in our bills of rights. It is common theory that the idea of property follows immediately from the idea of person. It is philosophically a necessary consequence of it. The right to property is simply an enlargement of the person, and the right of liberty is realized in the right of property. Therefore the institution of property, the suum as related to things, is presupposed by the legal order. The bills of rights do not create it, even as they are not competent to destroy it. The institution of property is like a dowry of the personality. Today this truth is easily proved. Where the institution of property is completely abolished, as in Soviet Russia, man has ceased to be a person and has become a mere tool of the superstate, a mere cog in a non-personal machine. Rightly, therefore, Leo XIII ( Rerum Novarum ) speaks of a slavish yoke that has been imposed on the propertyless modern proletarian. (1) It is morally impossible to exist as a free person without property. The sphere of freedom increases directly with the sphere of property, or contrariwise, as Linsenmann (2) so ably put it, the man who has no property easily becomes himself the property of another man. (3) It is, therefore, a conclusion from the principle of natural law that the institution of property ought to exist. The positive legal order guarantees the pre-existent right to property; it may regulate the use of property; it may constitute certain things to be public property, and so on. The capitalist and the feudalist property orders are but transitory; the institution of property is perennial. We may thus see that there exists a perennial kernel in the concept of suum which precedes its concrete determination in positive law. “Natural Rights of the Person and of the State”, The State in Catholic Thought, St. Louis, Missouri: B. Herder Book Company, 1947, I.vii.ii, pp. 188-189.
It has been my conviction ever since reading Rauschenbusch that any religion which professes to be concerned about the souls of men and is not concerned about the social and economic conditions that scar the soul, is a spiritually moribund religion only waiting for the day to be buried. [“Pilgrimage to Nonviolence,” excerpted from Stride Toward Freedom , 1958.] I had also learned that the inseparable twin of racial injustice was economic injustice. Although I came from a home of economic security and relative comfort, I could never get out of my mind the economic insecurity of many of my playmates and the tragic poverty of those living around me. During my late teens I worked two summers, against my father’s wishes–he never wanted my brother and me to work around white people because of the oppressive conditions–in a plant that hired both Negroes and whites. Here I saw economic injustice firsthand, and realized that the poor white was exploited just as much as the Negro. Through these early experiences I grew up deeply conscious of the varieties of injustice in our society. [ Ibid. ] Man is not made for the state; the state is made for man. To deprive man of freedom is to relegate him to the status of a thing, rather than elevate him to the status of a person. Man must never be treated as a means to the end of the state, but always as an end within himself. [ Ibid. ] T]ruth is found neither in Marxism nor in traditional capitalism. Each represents a partial truth. Historically capitalism failed to see the truth in collective enterprise, and Marxism failed to see the truth in individual enterprise. Nineteenth century capitalism failed to see that life is social and Marxism failed and still fails to see that life is individual and personal. The Kingdom of God is neither the thesis of individual enterprise nor the antithesis of collective enterprise, but a synthesis which reconciles the truths of both. [ Ibid. ] With all of its false assumptions and evil methods, communism grew as a protest against the hardships of the underprivileged. Communism in theory emphasized a classless society, and a concern for social justice, though the world knows from sad experience that in practice it created new classes and a new lexicon of injustice. [ Ibid. ] [C]apitalism is always in danger of inspiring men to be more concerned about making a living than making a life. We are prone to judge success by the index of our salaries or the size of our automobiles, rather than by the quality of our service and relationship to humanity-thus capitalism can lead to a practical materialism that is as pernicious as the materialism taught by communism. [ Ibid. ] Personalism’s insistence that only personality-finite and infinite-is ultimately real strengthened me in two convictions: it gave me metaphysical and philosophical grounding for the idea of a personal God, and it gave me a metaphysical basis for the dignity and worth of all human personality. [ Ibid. ] A sixth basic fact about nonviolent resistance is that it is based on the conviction that the universe is on the side of justice. Consequently, the believer in nonviolence has deep faith in the future. This faith is another reason why the nonviolent resister can accept suffering without retaliation. For he knows that in his struggle for justice he has cosmic companionship. It is true that there are devout believers in nonviolence who find it difficult to believe in a personal God. But even these persons believe in the existence of some creative force that works for universal wholeness. Whether we call it an unconscious process, an impersonal Brahman, or a Personal Being of matchless power and infinite love, there is a creative force in this universe that works to bring the disconnected aspects of reality into a harmonious whole. [ Ibid. ] [A]gape means recognition of the fact that all life is interrelated. All humanity is involved in a single process, and all men are brothers. To the degree that I harm my brother, no matter what he is doing to me, to that extent I am harming myself. [ Ibid. ]
To feel and respect a great personality, one must be something one's self.
Annihilation ... is a word without any conceivable meaning. We are--that is enough. What we are does not depend on us; what we shall be neither. We may conceive the idea of change in form, but not of cessation or destruction of substance. People mean frequently by annihilation the loss of conscious personality, as distinct from material annihilation. What I feel about it is shortly this. If there is anything real and substantial in our conscious personality, then whatever there is real and substantial cannot cease to exist. If on the contrary we mean by conscious personality something that is the result of accidental circumstances, then, no doubt, we must face the idea of such a personality ceasing to be what it now is. I believe, however, that the true source and essence of our personality lies in what is the most real of all real things, and in so far as it is true, it cannot be destroyed. There is a distinction between conscious personality and personal consciousness. A child has personal consciousness, a man who is this or that, a Napoleon, a Talleyrand, has conscious personality. Much of that conscious personality is merely temporary, and passes away, but the personal consciousness remains.
Once the curtain is raised, the actor ceases to belong to himself. He belongs to his character, to his author, to his public. He must do the impossible to identify himself with the first, not to betray the second, and not to disappoint the third. And to this end the actor must forget his personality and throw aside his joys and sorrows. He must present the public with the reality of a being who for him is only a fiction. With his own eyes, he must shed the tears of the other. With his own voice, he must groan the anguish of the other. His own heart beats as if it would burst, for it is the other's heart that beats in his heart. And when he retires from a tragic or dramatic scene, if he has properly rendered his character, he must be panting and exhausted.
All human history is the struggle between systems that attempt to shackle the human personality in the name of some intangible good on the one hand and systems that enable and expand the scope of human personality in the pursuit of extremely tangible aims. The American system is the most successful in the world because it harmonizes best with the aims and longings of human personality while allowing the best protection to other personalities.
True love is that which ennobles the personality, fortifies the heart, and sanctifies the existence.
The conviction grows in me that we shall discover laws of personality and behavior which are as significant for human progress or human understanding as the law of gravity or the laws of thermodynamics.
Silence is a solvent that destroys personality, and gives us leave to be great and universal.
Every real master of speaking or writing uses his personality as he would any other serviceable material.
The personality is determined by a variety of interventions that enter the head like big symbolic flags in the conquered soil which seldom knows its defeat.
For Pope Pius XI, the theory of justice is based squarely on the dignity of the human personality. His position is that charity regulates our actions toward the human personality itself, that Image of God which is the object of love because it mirrors forth the Divine Perfections, and in the supernatural order shares those perfections. The human personality, however, because it is a created personality, needs certain “props” for the realization of its dignity. These “props” or supports of human dignity, which includes such things as property, relatives and friends, freedom and responsibility, are all objects of justice. To attack a human person in his personality itself, as by hatred, is a failure against charity; but to attack him be undermining the supports of his human dignity, as by robbery, is a failure against justice. The same thing is true in the field of social morality. The human community, as such, shows forth the perfections of God in ways that are not open to individuals. This fact is very clearly stated in paragraph 30 of the Encyclical Divini Redemptoris : “In a further sense it is society which affords the opportunity for the development of all the individuals and social gifts bestowed on human nature. These natural gifts have a value surpassing the immediate interests of the moment, for in society the reflect a Divine Perfection, which would not be true were man to live alone.” Society itself, therefore, as thus revealing further the perfection of God in His creatures, is worthy of love: of a love directed not only towards the individuals who compose the society, but also toward their union with each other. This love is social charity. Moreover, as society thus makes available to man the further perfection of his potentialities of mirroring the Divine Perfection, it is also a support for these perfections, and hence is an object of the virtue of justice. This justice, Social Justice, which is directed at the Common Good itself, requires that the society be so organized as to be in fact a vehicle for human perfection. [“The Dignity of the Human Personality: Basis of a Theory of Justice,” Chapter III of Introduction to Social Justice , Paulist Press, 1948, pp. 24-25.]
A Living Wage: Its Ethical and Economic Aspects . New York: Grosset & Dunlap, Publishers, 1906, 67-68.) The source of natural rights is the dignity of the human person, while their scope is determined by the person’s essential needs. A man’s natural rights are as many and as extensive as are the liberties, opportunities and possessions that are required for the reasonable maintenance and development of his personality. They may all be reduced to the right to a reasonable amount of external liberty of action. Some of them, for instance, the right to live and the right to marry, are original and primary, inhering in all persons of whatever condition; others are derived and secondary, occasioned and determined by the particular circumstances of particular persons. To the latter class belongs the right to a Living Wage. It is not an original and universal right; for the receiving of wages supposes that form of industrial organization known as the wage system, which has not always existed and is not essential to human welfare. Even to-day there are millions of men who get their living otherwise than by wages, and who, therefore, have no juridical title to wages of any kind or amount. The right to a Living Wage is evidently a derived right which is measured and determined by existing social and industrial institutions.
I feel too much. That's what's going on.' 'Do you think one can feel too much? Or just feel in the wrong ways?' 'My insides don't match up with my outsides.' 'Do anyone's insides and outsides match up?' 'I don't know. I'm only me.' 'Maybe that's what a person's personality is: the difference between the inside and outside.' 'But it's worse for me.' 'I wonder if everyone thinks it's worse for him.' 'Probably. But it really is worse for me.
The habit of seeing kings accompanied by guards, drums, officers and all those things which mechanically incline man to respect and terror, causes their countenance, when now and then seen alone, and without these accompaniments, to impress respect and terror on their subjects, because our thought cannot separate their personality from those surroundings with which it is ordinarily joined. And the world which does not know that the effect arises from habit, believes that it arises from natural force, and hence come such expressions as: "The character of Divinity is imprinted on his countenance," etc.
The public is a personality that knows everything and can do nothing.= (?)
As many of you know, I am taking a class here at UNC on Personality. One of the tests to determine personality in our book was so incredibly useful and interesting, I just had to share it. Answer each of the following items "true" or "false" 1. I think beavers work too hard. 2. I use shoe polish to excess. 3. God is love. 4. I like mannish children. 5. I have always been diturbed by the sight of Lincoln's ears. 6. I always let people get ahead of me at swimming pools. 7. Most of the time I go to sleep without saying goodbye. 8. I am not afraid of picking up door knobs. 9. I believe I smell as good as most people. 10. Frantic screams make me nervous. 11. It's hard for me to say the right thing when I find myself in a room full of mice. 12. I would never tell my nickname in a crisis. 13. A wide necktie is a sign of disease. 14. As a child I was deprived of licorice. 15. I would never shake hands with a gardener. 16. My eyes are always cold. 17. Cousins are not to be trusted. 18. When I look down from a high spot, I want to spit. 19. I am never startled by a fish. 20. I have never gone to pieces over the weekend.
Reporters like Bill Greider from the Washington Post and Him Naughton of the New York Times, for instance, had to file long, detailed, and relatively complex stories every day -- while my own deadline fell every two weeks -- but neither of them ever seemed in a hurry about getting their work done, and from time to time they would try to console me about the terrible pressure I always seemed to be laboring under. Any $100-an-hour psychiatrist could probably explain this problem to me, in thirteen or fourteen sessions, but I don't have time for that. No doubt it has something to do with a deep-seated personality defect, or maybe a kink in whatever blood vessel leads into the pineal gland... On the other hand, it might be something as simple & basically perverse as whatever instinct it is that causes a jackrabbit to wait until the last possible second to dart across the road in front of a speeding car. -- Hunter S. Thompson, "Fear and Loathing on the Campaign Trail"
INSIDE, I have the same personality disorder as LUCY RICARDO!!
Beauty, brains, availability, personality; pick any two.
The entire CHINESE WOMEN'S VOLLEYBALL TEAM all share ONE personality -- and have since BIRTH!!
If only you had a personality instead of an attitude.
economist, n: Someone who's good with figures, but doesn't have enough personality to become an accountant.
A disciple of another sect once came to Drescher as he was eating his morning meal. "I would like to give you this personality test", said the outsider, "because I want you to be happy." Drescher took the paper that was offered him and put it into the toaster -- "I wish the toaster to be happy too".
As many of you know, I am taking a class here at UNC on Personality. One of the tests to determine personality in our book was so incredibly useful and interesting, I just had to share it. Answer each of the following items "true" or "false" 1. I salivate at the sight of mittens. 2. If I go into the street, I'm apt to be bitten by a horse. 3. Some people never look at me. 4. Spinach makes me feel alone. 5. My sex life is A-okay. 6. When I look down from a high spot, I want to spit. 7. I like to kill mosquitoes. 8. Cousins are not to be trusted. 9. It makes me embarrassed to fall down. 10. I get nauseous from too much roller skating. 11. I think most people would cry to gain a point. 12. I cannot read or write. 13. I am bored by thoughts of death. 14. I become homicidal when people try to reason with me. 15. I would enjoy the work of a chicken flicker. 16. I am never startled by a fish. 17. My mother's uncle was a good man. 18. I don't like it when somebody is rotten. 19. People who break the law are wise guys. 20. I have never gone to pieces over the weekend.
Nothing, nothing, nothing, no error, no crime is so absolutely repugnant to God as everything which is official; and why? because the official is so impersonal and therefore the deepest insult which can be offered to a
-- Soren Kierkegaard
When you have 200 programmers trying to write code for one product, like Win95 or NT, what you get is a multipule personality</p> program. By definition, the real problem is that these programs are psychotic by nature and make people crazy when they use them. -- Joan Brewer on alt.destroy.microsoft
A price paid for becoming a couple; previously amusing
human beings become boring: "Thanks for inviting us, but Noreen and I
are going to look at flatware catalogs tonight. Afterward we're going
to watch the shopping channel."
-- Douglas Coupland, "Generation X: Tales for an Accelerated
Culture"