All I am I owe to my mother. I attribute all my success in life to the moral, intellectual and physical education I received from her.
On ne reussit dans ce monde qu'a la pointe de l'epee, et on meurt les armes a la main=--Success in life is won at the point of the sword, and we die with the weapon in our hands. (?)
If A is a success in life, then A equals x plus y plus z. Work is x; y is play; and z is keeping your mouth shut
If A is success in life, then A equals x plus y plus z. Work is x; y is play; and z is keeping your mouth shut.
If A is a success in life, then A equals x plus y plus z. Work is x; y is play; and z is keeping your mouth shut.
The first men who substituted the state of mutual peace for that of mutual war, whatever the motive which impelled them to take that step, created society. But, in establishing peace, they obviously put a limit upon the struggle for existence. Between the members of that society, at any rate, it was not to be pursued _à outrance_. And of all the successive shapes which society has taken, that most nearly approaches perfection in which the war of individual against individual is most strictly limited. The primitive savage, tutored by Istar, appropriated whatever took his fancy, and killed whosoever opposed him, if he could. On the contrary, the ideal of the ethical man is to limit his freedom of action to a sphere in which he does not interfere with the freedom of others; he seeks the common weal as much as his own; and, indeed, as an essential part of his own welfare. Peace is both end and means with him; and he founds his life on a more or less complete self-restraint, which is the negation of the unlimited struggle for existence. He tries to escape from his place in the animal kingdom, founded on the free development of the principle of non-moral evolution, and to establish a kingdom of Man, governed upon the principle of moral evolution. For society not only has a moral end, but in its perfection, social life, is embodied morality.
Our efforts after Christian growth seem only a succession of failures, and, instead of rising into the beauty of holiness, our life is a daily heart-break and humiliation. Natural Law, Growth, p. 125.
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. ]
Many of life´s failures are people who did not realize how close they were to success when they gave up. — Thomas Edison
~Observation.~--It is the close observation of little things which is the secret of success in business, in art, in science, and in every pursuit in life. Human knowledge is but an accumulation of small facts, made by successive generations of men,--the little bits of knowledge and experience carefully treasured up by them growing at length into a mighty pyramid.--_Samuel Smiles._
I think, here is your emblem To hang in the future sky; Not the cross, not the hive, But this; bright power, dark peace; Fierce consciousness joined with final Disinterestedness; Life with calm death; the falcons Realist eyes and act Married to the massive Mysticism of stone, Which failure cannot cast down Nor success make proud.
Whoso clearly appreciates all that is implied in the falling of a stone can have no difficulty about any doctrine simply on account of its marvellousness. But the longer I live, the more obvious it is to me that the most sacred act of a man's life is to say and to feel, "I believe such and such to be true." All the greatest rewards and all the heaviest penalties of existence cling about that act The universe is one and the same throughout; and if the condition of my success in unravelling some little difficulty of anatomy or physiology is that I shall rigorously refuse to put faith in that which does not rest on sufficient evidence, I cannot believe that the great mysteries of existence will be laid open to me on other terms.
It is impossible to believe that the amazing successions of revelations in the domain of Nature, during the last few centuries, at which the world has all but grown tired wondering, are to yield nothing for the higher life. Natural Law, Introduction, p. 32.
The great secret of success is to go through life as a man who never gets used up. That is possible for him who never argues and strives with men and facts, but in all experience retires upon himself, and looks for the ultimate cause of things in himself.
Many of life's failures are people who did not realize how close they were to success when they gave up.
A thought has no size in the physical sense but is vast as compared to the physical acts and objects into which it is later precipitated. The power of a thought is enormous and superior to all the successive physical acts, objects, and events that body forth its energy. A thought often endures for a time much greater than the whole life of the man who thought it.
I learned this, at least, by my experiment: that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours.
The most glorious moments in your life are not the so-called days of success, but rather those days when out of dejection and despair you feel rise in you a challenge to life, and the promise of future accomplishments.
The whole life is a succession of dreams. My ambition is to be a conscious dreamer, that is all. ― Swami Vivekanada
In a large proportion of cases, crime and pauperism have nothing to do with heredity; but are the consequence, partly, of circumstances and, partly, of the possession of qualities, which, under different conditions of life, might have excited esteem and even admiration. It was a shrewd man of the world who, in discussing sewage problems, remarked that dirt is riches in the wrong; place; and that sound aphorism has moral applications. The benevolence and open-handed generosity which adorn a rich man may make a pauper of a poor one; the energy and courage to which the successful soldier owes his rise, the cool and daring subtlety to which the great financier owes his fortune, may very easily, under unfavourable conditions, lead their possessors to the gallows, or to the hulks. Moreover, it is fairly probable that the children of a "failure" will receive from their other parent just that little modification of character which makes all the difference. I sometimes wonder whether people, who talk so freely about extirpating the unfit, ever dispassionately consider their own history. Surely, one must be very "fit" indeed not to know of an occasion, or perhaps two, in one's life, when it would have been only too easy to qualify for a place among the "unfit."
Most of us are idolators, and ascribe divine powers to the abstractions "Force," "Gravity," "Vitality," which our own brains have created. I do not know anything about "inert" things in nature. If we reduce the world to matter and motion, the matter is not "inert," inasmuch as the same amount of motion affects different kinds of matter in different ways. To go back to my own illustration. The fabric of the watch is not inert, every particle of it is in violent and rapid motion, and the winding-up simply perturbs the whole infinitely complicated system in a particular fashion. Equilibrium means death, because life is a succession of changes, while a changing equilibrium is a contradiction m terms. I am not at all clear that a living being is comparable to a machine running down. On this side of the question the whirlpool affords a better parallel than the watch. If you dam the stream above or below; the whirlpool dies; just as the living being does if you cut off its food, or choke it with its own waste products. And if you alter the sides or bottom of the stream you may kill the whirlpool, just as you kill the animal by interfering with its structure. Heat and oxidation as a source of heat appear to supply energy to the living machine, the molecular structure of the germ furnishing the "sides and bottom of the stream," that is, determining the results which the energy supplied shall produce.
From very low forms up to the highest--in the animal no less than in the vegetable kingdom--the process of life presents the same appearance of cyclical evolution. Nay, we have but to cast our eyes over the rest of the world and cyclical change presents itself on all sides. It meets us in the water that flows to the sea and returns to the springs; in the heavenly bodies that wax and wane, go and return to their places; in the inexorable sequence of the ages of man's life; in that successive rise, apogee, and fall of dynasties and of states which is the most prominent topic of civil history.
Love is success, Love is happiness, Love is life. God is Love. Therefore LOVE. The Greatest Thing in the World.
If one advances confidently in the direction of his dreams, and endeavours to live the life which he has imagined, he will meet with a success unexpected in common hours.
As to age, General Epanchin was in the very prime of life; that is, about fifty-five years of age,--the flowering time of existence, when real enjoyment of life begins. His healthy appearance, good colour, sound, though discoloured teeth, sturdy figure, preoccupied air during business hours, and jolly good humour during his game at cards in the evening, all bore witness to his success in life, and combined to make existence a bed of roses to his excellency. The general was lord of a flourishing family, consisting of his wife and three grown-up daughters. He had married young, while still a lieutenant, his wife being a girl of about his own age, who possessed neither beauty nor education, and who brought him no more than fifty souls of landed property, which little estate served, however, as a nest-egg for far more important accumulations. The general never regretted his early marriage, or regarded it as a foolish youthful escapade; and he so respected and feared his wife that he was very near loving her. Mrs. Epanchin came of the princely stock of Muishkin, which if not a brilliant, was, at all events, a decidedly ancient family; and she was extremely proud of her
As the evolution of nature can be studied with any hope of success in those products only which nature has left us, the evolution of mind also can be effectually studied in those products only which mind itself has left us. These mental products in their earliest form are always embodied in language, and it is in language, therefore, that we must study the problem of the origin, and of the successive stages in the growth of mind.
Acts are common and mean because they are ordinarily expressive of the common and mean thoughts of men. Let us not accuse the acts that make up our daily life of meanness, but our ignoble souls that reveal themselves so unworthily through those acts. The same act may successively mount up through every intermediate stage from the depth of unworthiness to a transcendent height of excellence, according to the soul that is manifested by it. One of the glorious ends of our Lord's incarnation was that He might propitiate us with the details of life, so that we should not disdain these as insignificant, but rather disdain ourselves for our inability to make these details interpreters of a noble nature. Oh, let us then look with affectionateness and gratitude upon the daily details of life, seeing the sanctifying imprint of the hand of Jesus upon them all!--_George Bowen._
To an American, that which deprives him of his freedom he regards as injustice, and that which allows him to enjoy that freedom he regards as justice. The concept of justice is as central to the totality of his being as freedom is, and this is not surprising, since the motivating idea behind the American Declaration of Independence was the fervent desire for justice. [Excerpt from The Secret of American Success: Africa’s Great Hope, Ch. 28, “Freedom at the Helm,” pp. 215-217.] If one examines [the American] idea of freedom, the individual, free enterprise, their Constitution, their political and economic structures as well as their mode of exploiting their natural resources, all these are shrouded in the idea of justice.” Ibid. A shocked sense of justice has to be removed and justice restored…. Ibid. In the USA, where so many people compete for one and the same thing, where job opportunities, residential facilities, and food resources have to be spread over so many people, the question of justice becomes more imperative than ever before if communal and individual life is to be made possible and enjoyable. Ibid. [F]or the majority of Americans, collectivist or nationalized economy is morally wrong and therefore unjust. For them, free enterprise meets their keen sense of justice…. Ibid. The U.S.A. economic policy and practice have been largely influenced by this thought that people shall own property in their own right and in order to be strong enough to control their own government. Ibid. It appears it would be quite un-American not to be suspicious of the government or to distrust it. History has taught them a little too much about the tragic frailties of human governments, but it has also driven home to them that they must control firmly political and economic power, which, handed over to any government in their land, could be easily used to oppress them. Ibid. The real struggle between an American government and the people was one of power, which was settled when they designed their Constitution, which conceded the sovereignty of the people when it came to politics, and the sovereignty of the consumer when it came to economics. Ibid.
I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks,—who had a genius, so to speak, for sauntering: which word is beautifully derived “from idle people who roved about the country, in the Middle Ages, and asked charity, under pretense of going à la Sainte Terre,” to the Holy Land, till the children exclaimed, “There goes a Sainte-Terrer,” a Saunterer,—a Holy-Lander. They who never go to the Holy Land in their walks, as they pretend, are indeed mere idlers and vagabonds; but they who do go there are saunterers in the good sense, such as I mean. Some, however, would derive the word from sans terre, without land or a home, which, therefore, in the good sense, will mean, having no particular home, but equally at home everywhere. For this is the secret of successful sauntering. He who sits still in a house all the time may be the greatest vagrant of all; but the saunterer, in the good sense, is no more vagrant than the meandering river, which is all the while sedulously seeking the shortest course to the sea. But I prefer the first, which, indeed, is the most probable derivation. For every walk is a sort of crusade, preached by some Peter the Hermit in us, to go forth and reconquer this Holy Land from the hands of the Infidels.
Practice aims at what is immediate; speculation at what is remote. In practical life, the wisest and soundest men avoid speculation, and ensure success, because, by limiting their range, they increase the tenacity with which they grasp events, while in speculative life the course is exactly the reverse, since in that department the greater the range the greater the command.
There must be a strange revolution in the nature of man, before he can glory at being in a state to which it seems incredible that any should attain. Experience however has shown me a large number of such men, a surprising fact did we not know that the greater part of those who meddle with the matter are not as a fact what they declare themselves. They are people who have been told that the manners of good society consist in such daring. This they call shaking off the yoke, this they try to imitate. Yet it would not be difficult to convince them how much they deceive themselves in thus seeking esteem. Not so is it acquired, even among those men of the world who judge wisely, and who know that the only way of worldly success is to show ourselves honourable, faithful, of sound judgment, and capable of useful service to a friend; because by nature men love only what may prove useful to them. Now in what way does it advantage us to hear a man say he has at last shaken off the yoke, that he does not believe there is a God who watches his actions, that he considers himself the sole master of his conduct and accountable for it only to himself. Does he think that thus he has brought us to have henceforward confidence in him, and to look to him for comfort, counsel and succour in every need of life? Do they think to delight us when they declare that they hold our soul to be but a little wind or smoke, nay, when they tell us so in a tone of proud content? Is this a thing to assert gaily, and not rather to say sadly as the saddest thing in all the world?
To seize continuously the opportunity of more and more perfect adjustment to better and higher conditions, to balance some inward evil with some purer influence acting from without, in a word to make our Environment at the same time that it is making us--these are the secrets of a well-ordered and successful >life. Natural Law, p. 256.
Many of life's failures are people who did not realize how close they were to success when they gave up.
Ah, I believe Schacht. Only too willingly; that’s to say, I think what he says is absolutely true, for the world is incomprehensibly crass, tyrannical, moody, and cruel to sickly and sensitive people. Well, Schacht will stay here for the time being. We laughed at him a bit, when he arrived, that can’t be helped either, Schacht is young and after all can’t be allowed to think there are special degrees, advantages, methods, and considerations for him. He has now had his first disappointment, and I’m convinced that he’ll have twenty disappointments, one after the other. Life with its savage laws is in any case for certain people a succession of discouragements and terrifying bad impressions. People like Schacht are born to feel and suffer a continuous sense of aversion. He would like to admit and welcome things, but he just can’t. Hardness and lack of compassion strike him with tenfold force, he just feels them more acutely. Poor Schacht. He’s a child and he should be able to revel in melodies and bed himself in kind, soft, carefree things. For him there should be secret splashings and birdsong. Pale and delicate evening clouds should waft him away in the kingdom of Ah, What’s Happening to Me? His hands are made for light gestures, not for work. Before him breezes should blow, and behind him sweet, friendly voices should be whispering. His eyes should be allowed to remain blissfully closed, and Schacht should be allowed to go quietly to sleep again, after being wakened in the morning in the warm, sensuous cushions. For him there is, at root, no proper activity, for every activity is for him, the way he is, improper, unnatural, and unsuitable. Compared with Schacht I’m the trueblue rawboned laborer. Ah, he’ll be crushed, and one day he’ll die in a hospital. or he’ll perish, ruined in body and soul, inside one of our modern prisons.
The most sorrowful occurrence often, through the hand of Providence, takes the most favourable turn for our happiness; the succession of fortune and misfortune in life is intertwined like sleep and waking, neither without the other, and one for the sake of the other.
One might show how the moral man is acted upon and changed continuously by the influences, secret and open, of his surroundings, by the tone of society, by the company he keeps, by his occupation, by the books he reads, by Nature, by all, in short, that constitutes the habitual atmosphere of his thoughts and the little world of his daily choice. Or one might go deeper still and prove how the spiritual life also is modified from outside sources--its health or disease, its growth or decay, all its changes for better or for worse being determined by the varying and successive circumstances in which the religious habits are cultivated. Natural Law, Environment, p. 260.