Quotes about amusement

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A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

Three Worlds, Three Summers — But Not the Summer Just Past (1949).
Context: One might think, to hear some people talk, that this had been a particularly fine summer. From their point of view, I suppose, it has. They have rushed about the lakes in noisy little boats; they have permitted themselves to be dragged behind other little boats, standing more or less upright on ironing boards; they have immersed themselves in lakes into which countless summer cottage privies drain; they have laboriously pursued summer flirtations, and some of them have achieved gritty conquests on the sands; they have sat in hot little boats waiting to catch fish which they have then had to eat; they have passed many hours changing their skins from pinkish-drab to brown, erroneously believing that they are "storing up sunshine" against the winter months; they have motored penitential distances; they have taken thousands of feet of film of people whose names they will not be able to remember in November. They have amused themselves after their fashion, and I have no quarrel with them.

Michael L. Meckler, in "Elagabalus (218-222 A.D.)" in De Imperatoribus Romanis : An Online Encyclopedia of Roman Emperors (1997) http://www.roman-emperors.org/elagabal.htm
Context: Scholars have often viewed the failure of Elagabalus' reign as a clash of cultures between "Eastern" (Syrian) and "Western" (Roman), but this dichotomy is not very useful. The criticisms of the emperor's effeminacy and sexual behavior mirror those made of earlier emperors (such as Nero) and do not need to be explained through ethnic stereotypes. With regard to religion, the emperor's promotion of the cult of the Emesene sun-god was certainly ridiculed by contemporary observers, but this cult was popular among soldiers and would remain so. Moreover, the cult continued to be promoted by later emperors of non-Syrian ethnicity, calling the god The Unconquered Sun (Sol Invictus).
Elagabalus is best understood as a teenager who was raised near the luxury of the imperial court and who then suffered a drastic change of fortune brought about by the sudden deaths — probably within one year — of his father, his grandfather and his cousin, the emperor Caracalla. Thrust upon the throne, Elagabalus lacked the required discipline. For a while, Romans may well have been amused by his "Merrie Monarch" behavior, but he ended up offending those he needed to inspire. His reign tragically demonstrated the difficulties of having a teenage emperor.

Peace, line 762-773 (our emphasis on 764)
Aristophanes was bald.
Peace (421 BC)
Context: Chorus [speaking for Aristophanes]: Yet I have not been seen frequenting the wrestling school intoxicated with success and trying to seduce young boys; but I took all my theatrical gear and returned straight home. I pained folk but little and caused them much amusement; my conscience rebuked me for nothing. Hence both grown men and youths should be on my side and I likewise invite the bald to give me their votes; for, if I triumph, everyone will say, both at table and at festivals, “Carry this to the bald man, give these cakes to the bald one, do not grudge the poet whose talent shines as bright as his own bare skull the share he deserves.”
(tr. O'Neill 1938, Perseus http://www.perseus.tufts.edu/hopper/text.jsp?doc=Aristoph.+Peace+762)

Chapter VIII http://utc.iath.virginia.edu/abolitn/abeslmca5t.html
1830s, An Appeal on Behalf of That Class of Americans Called Africans (1833)
Context: I do not know how the affair at Canterbury is generally considered; but I have heard individuals of all parties and all opinions speak of it—and never without merriment or indignation. Fifty years hence, the black laws of Connecticut will be a greater source of amusement to the antiquarian, than her famous blue laws.

Horvendile, in Ch. 13 : What a Boy Thought
The Way of Ecben (1929)
Context: I fight against the gluttony of time with so many very amusing weapons — with gestures and with three attitudes and with charming phrases; with tears and with tinsel, and with sugar-coated pills, and with platitudes slightly regilded. Yes, and I fight him also with little mirrors wherein gleam confusedly the corruptions of lust, and ruddy loyalty, and a bit of moonshine, and the pure diamond of the heart's desire, and the opal cloudings of human compromise: but, above all, I fight that ravening dotard with the strength of my own folly.

2008
Lyrics

Memoirs of J. Casanova de Seingalt (1894)
Context: In spite of a good foundation of sound morals, the natural offspring of the Divine principles which had been early rooted in my heart, I have been throughout my life the victim of my senses; I have found delight in losing the right path, I have constantly lived in the midst of error, with no consolation but the consciousness of my being mistaken. Therefore, dear reader, I trust that, far from attaching to my history the character of impudent boasting, you will find in my Memoirs only the characteristic proper to a general confession, and that my narratory style will be the manner neither of a repenting sinner, nor of a man ashamed to acknowledge his frolics. They are the follies inherent to youth; I make sport of them, and, if you are kind, you will not yourself refuse them a good-natured smile. You will be amused when you see that I have more than once deceived without the slightest qualm of conscience, both knaves and fools. As to the deceit perpetrated upon women, let it pass, for, when love is in the way, men and women as a general rule dupe each other. But on the score of fools it is a very different matter. I always feel the greatest bliss when I recollect those I have caught in my snares, for they generally are insolent, and so self-conceited that they challenge wit. We avenge intellect when we dupe a fool, and it is a victory not to be despised for a fool is covered with steel and it is often very hard to find his vulnerable part. In fact, to gull a fool seems to me an exploit worthy of a witty man. I have felt in my very blood, ever since I was born, a most unconquerable hatred towards the whole tribe of fools, and it arises from the fact that I feel myself a blockhead whenever I am in their company. I am very far from placing them in the same class with those men whom we call stupid, for the latter are stupid only from deficient education, and I rather like them. I have met with some of them — very honest fellows, who, with all their stupidity, had a kind of intelligence and an upright good sense, which cannot be the characteristics of fools. They are like eyes veiled with the cataract, which, if the disease could be removed, would be very beautiful.

Aylmer Maude, The Life of Tolstoy—Later Years http://books.google.com/books?id=Vmyf7V7D3xQC& (1911) p. 282
p. 62
Why We Fail as Christians (1919)
Context: Both inside and outside their colonies, the Tolstoyans proved rather a source of amusement to others than an inspiration and a light, and those who scoffed at Tolstoy's followers greatly enjoyed relating stories of their inconsistencies...."I remember," writes Maude, "how much amusement was caused by the conduct of one of his closest followers... who ceased to use money, but allowed his wife to sign his cheques and his secretary to accompany him to the station to buy him railway tickets."

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals
Context: Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended.

Source: The Paris Review interview (1981), p. 322
Context: It always amuses me that the biggest praise for my work comes for the imagination, while the truth is that there's not a single line in all my work that does not have a basis in reality. The problem is that Caribbean reality resembles the wildest imagination.

Letter to Carl Jung (16 June 1948), referring to an incident where a vase fell over, apparently spontaneously as he entered a room, and an essay: Moderne Beispiele zur 'Hintergrunds-physik' (Modern Examples of 'Background Physics' ). Jung and Pauli worked together in developing theories of Synchronicity.
Context: When that amusing "Pauli effect" of the overturned vase occurred, on the occasion of the founding of the Jung Institute, I had the immediate and vivid impression that I should "pour out water inside" (— to use the symbolic language that I have acquired from you). Then when the connection between psychology and physics took up a relatively large part of your talk, it became even more clear to me what I was to do. The outcome of all this is the enclosed essay.

1920s, Notes on Democracy (1926)
Context: Democracy always seems bent upon killing the thing it theoretically loves. I have rehearsed some of its operations against liberty, the very cornerstone of its political metaphysic. It not only wars upon the thing itself; it even wars upon mere academic advocacy of it. I offer the spectacle of Americans jailed for reading the Bill of Rights as perhaps the most gaudily humorous ever witnessed in the modern world. Try to imagine monarchy jailing subjects for maintaining the divine right of Kings! Or Christianity damning a believer for arguing that Jesus Christ was the Son of God! This last, perhaps, has been done: anything is possible in that direction. But under democracy the remotest and most fantastic possibility is a common place of every day. All the axioms resolve themselves into thundering paradoxes, many amounting to downright contradictions in terms. The mob is competent to rule the rest of us—but it must be rigorously policed itself. There is a government, not of men, but of laws—but men are set upon benches to decide finally what the law is and may be. The highest function of the citizen is to serve the state—but the first assumption that meets him, when he essays to discharge it, is an assumption of his disingenuousness and dishonour. Is that assumption commonly sound? Then the farce only grows the more glorious.
I confess, for my part, that it greatly delights me. I enjoy democracy immensely. It is incomparably idiotic, and hence incomparably amusing. Does it exalt dunderheads, cowards, trimmers, frauds, cads? Then the pain of seeing them go up is balanced and obliterated by the joy of seeing them come down. Is it inordinately wasteful, extravagant, dishonest? Then so is every other form of government: all alike are enemies to laborious and virtuous men. Is rascality at the very heart of it? Well, we have borne that rascality since 1776, and continue to survive. In the long run, it may turn out that rascality is necessary to human government, and even to civilization itself—that civilization, at bottom, is nothing but a colossal swindle. I do not know: I report only that when the suckers are running well the spectacle is infinitely exhilarating. But I am, it may be, a somewhat malicious man: my sympathies, when it comes to suckers, tend to be coy. What I can't make out is how any man can believe in democracy who feels for and with them, and is pained when they are debauched and made a show of. How can any man be a democrat who is sincerely a democrat?

Life Without Principle (1863)

Romila Thapar, ‘A history of India 1. Pelican. (also quoted in https://aboutfilm.wordpress.com/2008/05/15/romila-thapar-%E2%80%93-a-history-of-india-and-the-absence-of-satan/ https://koenraadelst.blogspot.com/2012/04/romila-thapar-on-hinduism.html)

Sesame and Lilies

In a letter from King to Admiral Harold B. Stark in November 1943, as quoted in Churchill's Anchor: Admiral of the Fleet Sir Dudley Pound (2000) by Robin Brodhurst.
1940s

About the state and technology

The Recasting of Some Basic Psychoanalytic Ideas
The Denial of Death (1973)

Cagliostro: the Splendour And Misery of a Master of Magic by W.R.H. Trowbridge, (William Rutherford Hayes), (August 1910) https://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Trowbridge%2c%20W%2e%20R%2e%20H%2e%20%28William%20Rutherford%20Hayes%29%2c%201866%2d1938

Source: Toward a Democratic Left: A Radical Program for a New Majority (1968), Chapter 10, "For a New Party"

Source: Culture series, Look to Windward (2000), Chapter 11 “Absence of Gravitas” (p. 231)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Individual Culture, p. 275

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, pp. 19–20

Living the Message: Daily Reflections with Eugene H. Peterson (1996), p. 114

pg. 256
The Sports and Pastimes of the People of England (1801), Public entertainment

When all he has to do is press a switch, it is more difficult. He may easily come to believe that wishes can come true.
Interlude: West's Disease", p. 245
The Dyer's Hand, and Other Essays (1962)

"People like frequent laughter," answered Father Brown, "but I don't think they like a permanent smile. Cheerfulness without humour is a very trying thing."
The Innocence of Father Brown (1911) The Three Tools of Death
The Father Brown Mystery Series (1910 - 1927)

Kant, Immanuel (1996), page 54.
Anthropology from a Pragmatic Point of View (1798)

"Conserving Forest Communities"
Another Turn of the Crank (1996)

It is, however, no more or less then what they dread: an inexhaustible river of smelted wrath, a Phlegethon of ancestral grievance.
"Aphorisms" (2005)

Source: The Kingdom of God is Within You (1894), Chapter V, Contradiction Between our Life and our Christian Conscience

Original: (it) ​In arte suscitare emozioni è un dovere, riuscirci un piacere.
Source: prevale.net

Source: Everyday Irrationality: How Pseudo-Scientists, Lunatics, and the Rest of Us Systematically Fail to Think Rationally (2001), Chapter 9, “Sexual Abuse Hysteria” (p. 179)

Source: Benjamin Cummings Truman, The Field of Honor (1884), pg 23

Source: Constitutional Choices (1985), The Nature of the Enterprise, The Futile Search for Legitimacy