L'amour aussi bien que le feu ne peut subsister sans un mouvement continuel; et il cesse de vivre dès qu'il cesse d'espérer ou de craindre.
Maxim 75.
Reflections; or Sentences and Moral Maxims (1665–1678)
“For there is no such thing as perpetual Tranquility of mind, while we live here; because Life it selfe is but Motion, and can never be without Desire, nor without Feare, no more than without Sense.”
—
Thomas Hobbes
,
book
Leviathan
The First Part, Chapter 6, p. 29 (See also: Rene Girard)
Leviathan (1651)
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Thomas Hobbes 97
English philosopher, born 1588 1588–1679Related quotes
“Can I live a life, daily life, without sense of self-concern?”
Jiddu Krishnamurti
(1895–1986) Indian spiritual philosopher
4th Public Talk, Saanen, Switzerland (25 July 1971)
1970s
Jiddu Krishnamurti
(1895–1986) Indian spiritual philosopher
6th Public Talk, Saanen (28 July 1970) 'The Mechanical Activity of Thought" http://www.jiddu-krishnamurti.net/en/the-impossible-question/1970-07-28-jiddu-krishnamurti-the-impossible-question-the-mechanical-activity-of-thought in The Impossible Question (1972) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=9&chid=57009, Part I, Ch. 6], p. 63 J.Krishnamurti Online, Serial No. 330
1970s
Context: What does it mean to be compassionate? Not merely verbally, but actually to be compassionate? Is compassion a matter of habit, of thought, a matter of the mechanical repetition of being kind, polite, gentle, tender? Can the mind which is caught in the activity of thought with its conditioning, its mechanical repetition, be compassionate at all? It can talk about it, it can encourage social reform, be kind to the poor heathen and so on; but is that compassion? When thought dictates, when thought is active, can there be any place for compassion? Compassion being action without motive, without self-interest, without any sense of fear, without any sense of pleasure.
Amore e 'l cor gentil sono una cosa...
e così esser l'un sanza l'altro osa
com'alma razional sanza ragione.
Source: La Vita Nuova (1293), Chapter XVI (tr. Mark Musa)
“A mind without instruction can no more bear fruit than can a field, however fertile, without cultivation.”
A: Quod est enim maius argumentum nihil eam prodesse quam quosdam perfectos philosophos turpiter vivere?
M: Nullum vero id quidem argumentum est. Nam ut agri non omnes frugiferi sunt qui coluntur [...] sic animi non omnes culti fructum ferunt. Atque, ut in eodem simili verser, ut ager quamvis fertilis sine cultura fructuosus esse non potest, sic sine doctrina animus; ita est utraque res sine altera debilis. Cultura autem animi philosophia est; haec extrahit vitia radicitus et praeparat animos ad satus accipiendos eaque mandat eis et, ut ita dicam, serit, quae adulta fructus uberrimos ferant.
Marcus Tullius Cicero
(-106–-43 BC) Roman philosopher and statesman
Book II, Chapter V; translation by Andrew P. Peabody
Tusculanae Disputationes – Tusculan Disputations (45 BC)
Context: A: For what stronger proof can there be of its [philosophy's] uselessness than that some accomplished philosophers lead disgraceful lives?
M: It is no proof at all; for as all cultivated fields are not harvest-yielding [... ] so all cultivated minds do not bear fruit. To continue the figure – as a field, though fertile, cannot yield a harvest without cultivation, no more can the mind without learning; thus each is feeble without the other. But philosophy is the cultivation of the soul. It draws out vices by the root, prepares the mind to receive seed, and commits to it, and, so to speak, sows in it what, when grown, may bear the most abundant fruit.
“The farmer and manufacturer can no more live without profit than the labourer without wages.”
David Ricardo
(1772–1823) British political economist, broker and politician
Source: The Principles of Political Economy and Taxation (1821) (Third Edition), Chapter VI, On Profits, p. 73
“To live in prison is to live without mirrors. To live
without mirrors is to live without the self.”
Margaret Atwood
(1939) Canadian writer
Selected Poems 1976-1986 (1987), Marrying the Hangman
Context: To live in prison is to live without mirrors. To live
without mirrors is to live without the self. She is
living selflessly, she finds a hole in the stone wall and
on the other side of the wall, a voice. The voice
comes through darkness and has no face. This voice
becomes her mirror.
