Deprived Of Happiness Quotes

Nothing is worse and more hurtful than a happiness that comes too late. It can give no pleasure, yet it deprives you of that most precious of rights - the right to swear and curse at your fate!

Love the animals. God has given them the rudiments of thought and joy untroubled. Don't trouble it, don't harass them, don't deprive them of their happiness, don't work against God's intent.

Growing up, I never felt deprived. I was always happy. It seems only lately I've started seeing everything I didn't have.

Let us say in passing, to be blind and to be loved, is in fact--on this earth where nothing is complete--one of the most strangely exquisite forms of happiness. To have continually at your side a woman, a girl, a sister, a charming being, who is there because you need her, and because she cannot do without you, to know you are indispensable to someone necessary to you, to be able at all times to measure her affection by the degree of the presence that she gives you, and to say to yourself: She dedicates all her time to me, because I possess her whole love; to see the thought if not the face; to be sure of the fidelity of one being in a total eclipse of the world; to imagine the rustling of her dress as the rustling of wings; to hear her moving to and fro, going out, coming in, talking, singing, to think that you are the cause of those steps, those words, that song; to show your personal attraction at every moment; to feel even more powerful as your infirmity increases; to become in darkness, and by reason of darkness, the star around which this angel gravitates; few joys can equal that. The supreme happiness of life is the conviction that we are loved; loved for ourselves--say rather, loved in spite of ourselves; the conviction the blind have. In their calamity, to be served is to be caressed. Are they deprived of anything? No. Light is not lost where love enters. And what a love! A love wholly founded in purity. There is no blindness where there is certainty.

I only regret that everybody wants to deprive me of the journal, which is the only steadfast friend I have, the only one which makes my life bearable, because my happiness with human beings is so precarious, my confiding moods rare, and the least sign of non-interest is enough to silence me. In the journal I am at ease.

Machines deprive us of two things which are certainly important ingredients of human happiness, namely, spontaneity and variety.

All beasts are happy, For, when they die, Their souls are soon dissolv'd in elements; But mine must live still to be plagu'd in hell. Curs'd be the parents that engender'd me! No, Faustus, curse thyself, curse Lucifer That hath depriv'd thee of the joys of heaven.

It was needless, after this, to say that all was vanity and vexation of spirit; for it is impossible to derive happiness from the company of those whom we deprive of happiness.

Love the animals. God has given them the rudiments of thought and joy untroubled. Don’t trouble it, don’t harass them, don’t deprive them of their happiness, don’t work against God’s intent. Dostoevsky, The Brothers Karamazov

Buddhism teaches that joy and happiness arise from letting go. Please sit down and take an inventory of your life. There are things you’ve been hanging on to that really are not useful and deprive you of your freedom. Find the courage to let them go.

If there is a state where the soul can find a resting-place secure enough to establish itself and concentrate its entire being there, with no need to remember the past or reach into the future, where time is nothing to it, where the present runs on indefinitely but this duration goes unnoticed, with no sign of the passing of time, and no other feeling of deprivation or enjoyment, pleasure or pain, desire or fear than the simple feeling of existence, a feeling that fills our soul entirely, as long as this state lasts, we can call ourselves happy, not with a poor, incomplete and relative happiness such as we find in the pleasures of life, but with a sufficient, complete and perfect happiness which leaves no emptiness to be filled in the soul.

Human beings consider themselves satisfied only compared to some other condition. A man who has owned nothing but a bicycle all of his life feels suddenly wealthy the moment he buys an automobile...But this happy sensation wears off. After a while the car becomes just another thing that he owns. Moreover, when his neighbor next door buys two cars, in an instant our man feels wretchedly poor and deprived.

We believe we are seeking happiness in love, but what we are really after is familiarity. We are looking to re-create, within our adult relationships, the very feelings we knew so well in childhood and which were rarely limited to just tenderness and care. The love most of us will have tasted early on came entwined with other, more destructive dynamics: feelings of wanting to help an adult who was out of control, of being deprived of a parent’s warmth or scared of his or her anger, or of not feeling secure enough to communicate our trickier wishes. How logical, then, that we should as adults find ourselves rejecting certain candidates not because they are wrong but because they are a little too right—in the sense of seeming somehow excessively balanced, mature, understanding, and reliable—given that, in our hearts, such rightness feels foreign and unearnt. We chase after more exciting others, not in the belief that life with them will be more harmonious, but out of an unconscious sense that it will be reassuringly familiar in its patterns of frustration.

I see now how things even up, how they are squared away, and how they balance under the law of love and justice. No year of life is emotionally, spiritually or even materially, all drought or all rainfall; nor is it all sun. The road turns a little every day, and one day there's a sudden twist we didn't dream was there, and for every loss there is somewhere a gain, for every grief a happiness, for every deprivation a giving.

You only get one life, Luna. One stab at this thing called happiness. Why deprive yourself of things you want just because they weren’t given to you the way you hoped for them to come?

I have always seen great value in practicing kindness. Although I had no money to buy gifts as a child, I gave my friends the gift of song to cheer them up. Depending on the situation, I’d sing to them and make up melodies and lyrics on the spot about whatever was going on in their lives. If a girlfriend was lonely or heartbroken, I’d make up a song about the handsome and adoring boyfriend I imagined coming into her life. Or if a friend felt deprived or neglected, I’d make up a song about a gift of a shiny new doll, or a velvet party dress, that I knew would make her happy.

If I regarded my life from the point of view of the pessimist, I should be undone. I should seek in vain for the light that does not visit my eyes and the music that does not ring in my ears. I should beg night and day and never be satisfied. I should sit apart in awful solitude, a prey to fear and despair. But since I consider it a duty to myself and to others to be happy, I escape a misery worse than any physical deprivation.

Those who prefer their principles over their happiness, they refuse to be happy outside the conditions they seem to have attached to their happiness. If they are happy by surprise, they find themselves disabled, unhappy to be deprived of their unhappiness.

As the Stoics and Buddhists taught long ago, happiness cannot be reached by eliminating all “triggers” from life; rather, happiness comes from learning to deprive external events of the power to trigger negative emotions in you.

Happiness is so nonsynonymous with joy or pleasure that it is not infrequently sought and felt in grief and deprivation.

A Brief for the Defense Sorrow everywhere. Slaughter everywhere. If babies are not starving someplace, they are starving somewhere else. With flies in their nostrils. But we enjoy our lives because that's what God wants. Otherwise the mornings before summer dawn would not be made so fine. The Bengal tiger would not be fashioned so miraculously well. The poor women at the fountain are laughing together between the suffering they have known and the awfulness in their future, smiling and laughing while somebody in the village is very sick. There is laughter every day in the terrible streets of Calcutta, and the women laugh in the cages of Bombay. If we deny our happiness, resist our satisfaction, we lessen the importance of their deprivation. We must risk delight. We can do without pleasure, but not delight. Not enjoyment. We must have the stubbornness to accept our gladness in the ruthless furnace of this world. To make injustice the only measure of our attention is to praise the Devil. If the locomotive of the Lord runs us down, we should give thanks that the end had magnitude. We must admit there will be music despite everything. We stand at the prow again of a small ship anchored late at night in the tiny port looking over to the sleeping island: the waterfront is three shuttered cafés and one naked light burning. To hear the faint sound of oars in the silence as a rowboat comes slowly out and then goes back is truly worth all the years of sorrow that are to come.

The only freedom which deserves the name is that of pursuing our own happiness in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. John Stuart Mill 1806-1873

Ages of happiness. - An age of happiness is quite impossible, because men want only to desire it but not to have it, and every individual who experiences good times learns to downright pray for misery and disquietude. The destiny of man is designed for happy moments - every life has them - but not for happy ages. Nonetheless they will remain fixed in the imagination of man as 'the other side of the hill' because they have been inherited from ages past: for the concepts of the age of happiness was no doubt acquired in primeval times from that condition of which, after violent exertion in hunting and warfare, man gives himself up to repose, stretches his limbs and hears the pinions of sleep rustling about him. It is a false conclusion if, in accordance with that ancient familiar experience, man imagines that, after whole ages of toil and deprivation, he can then partake of that condition of happiness correspondingly enhanced and protracted.

Of the thousands of patients I have seen, only two or three have ever claimed to be unhappy: all the rest have said that they were depressed. This semantic shift is deeply significant, for it implies that dissatisfaction with life is itself pathological, a medical condition, which it is the responsibility of the doctor to alleviate by medical means. Everyone has a right to health; depression is unhealthy; therefore everyone has a right to be happy (the opposite of being depressed). This idea in turn implies that one’s state of mind, or one’s mood, is or should be independent of the way that one lives one’s life, a belief that must deprive human existence of all meaning, radically disconnecting reward from conduct. A ridiculous pas de deux between doctor and patient ensues: the patient pretends to be ill, and the doctor pretends to cure him. In the process, the patient is wilfully blinded to the conduct that inevitably causes his misery in the first place.

It is impossible to derive happiness from the company of those whom we deprive of happiness.

I cannot leave this subject as though its just treatment wholly depended either on our own pledges or economic facts. The policy of reducing Germany to servitude for a generation, of degrading the lives of millions of human beings, and of depriving a whole nation of happiness should be abhorrent and detestable, - abhorrent and detestable, even if it were possible, even if it enriched ourselves, even if it did not sow the decay of the whole civilized life of Europe. Some preach it in the name of Justice. In the great events of man's history, in the unwinding of the complex fates of nations Justice is not so simple. And if it were, nations are not authorized, by religion or by natural morals, to visit on the children of their enemies the misdoings of parents of rulers.

It seems to me that I grew younger daily with each adult habit that I acquired. I had lived a lonely childhood and a boyhood straitened by war and overshadowed by bereavement; to the hard bachelordom of English adolescence, the premature dignity and authority of the school system, I had added a sad and grim strain of my own. Now, that summer term with Sebastian, it seemed as though I was being given a brief spell of what I had never known, a happy childhood, and though its toys were silk shirts and liqueurs and cigars and its naughtiness high in the catalogue of grave sins, there was something of nursery freshness about us that fell little short of the joy of innocence.

With true love, you can move mountains, make unusual sacrifices, live a life of deprivations and still be happy.

My happiness is not in the gift of others. I will be happy or I will not be happy. No man will supply it or deprive me of it.

Being frugal doesn’t mean slashing your spending or depriving yourself of things that you enjoy. It means knowing the value of a dollar and making every effort to spend it wisely.

The typical unhappy man is one who, having been deprived in youth of some normal satisfaction, has come to value this one kind of satisfaction more than any other, and has therefore given to his life a one-sided direction, together with a quite undue emphasis upon the achievement as opposed to the activities connected with it.

You only get one life, Luna. One stab at this thing called happiness. Why deprive yourself of things you want just because they weren’t given to you the way you hoped for them to come? Life is like a book, a long chain of scenes threaded together by circumstances and fate. You never know how thick or thin your book is, so you better make the most out of every scene, enjoy each chapter.

If you live your life to please others, sometimes you neglect yourself. You deserve happiness. You deserve peace. You deserve love and respect. Don't get caught up and deprive the very essence of you

We can, and must, develop dialogue and relatedness with our body because it’s talking to us all the time. And please remember, your body loves you. It does everything it can to keep you alive and functioning. You can feed it garbage, and it will take it and digest it for you. You can deprive it of sleep, but still it gets you up and running next morning. You can drink too much alcohol, and it will eliminate it from your system. It loves you unconditionally and does its best to allow you to live the life you came here for. The real issue in this relationship is not whether your body loves you, but whether you love your body. In any relationship, if one partner is loving, faithful and supportive, it’s easy for the other to take that person for granted. That’s what most of us do with our bodies. It is time for you to shift this, and working to understand your cravings is one of the best places to begin. Then you can build a mutually loving relationship with your own body.

The point that in the absence of birth nobody exists who can be deprived of happiness is terribly conspicuous. For optimists, this fact plays no part in their existential computations. For pessimists, however, it is axiomatic. Whether a pessimist urges us to live “heroically” with a knife in our gut or denounces life as not worth living is immaterial. What matters is that he makes no bones about hurt being the Great Problem it is incumbent on philosophy to observe. But this problem can be solved only by establishing an imbalance between hurt and happiness that would enable us in principle to say which is more desirable—existence or nonexistence. While no airtight case has ever been made regarding the undesirability of human life, pessimists still run themselves ragged trying to make one. Optimists have no comparable mission. When they do argue for the desirability of human life it is only in reaction to pessimists arguing the opposite, even though no airtight case has ever been made regarding that desirability. Optimism has always been an undeclared policy of human culture—one that grew out of our animal instincts to survive and reproduce—rather than an articulated body of thought. It is the default condition of our blood and cannot be effectively questioned by our minds or put in grave doubt by our pains. This would explain why at any given time there are more cannibals than philosophical pessimists.

Thus it is that my friends have made the story of my life. In a thousand ways they have turned my limitations into beautiful privileges, and enabled me to walk serene and happy in the shadow cast by my deprivation.

those at the very top of the class—are going to face a burden that they would not face in a less competitive atmosphere. Citizens of happy countries have higher suicide rates than citizens of unhappy countries, because they look at the smiling faces around them and the contrast is too great. Students at “great” schools look at the brilliant students around them, and how do you think they feel? The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling—as subjective and ridiculous and irrational

Anyone who manages to experience the history of humanity as a whole as his own history will feel in an enormously generalized way all the grief of an invalid who thinks of health, of an old man who thinks of the dream of his youth, of a lover deprived of his beloved, of the martyr whose ideal is perishing, of the hero on the evening after a battle that has decided nothing but brought him wounds and the loss of his friend. But if one endured, if one could endure this immense sum of grief of all kinds while yet being the hero who, as the second day of battle breaks, welcomes the dawn and his fortune, being a person whose horizon encompasses thousands of years, past and future, being the heir of all the nobility of all past spirit - an heir with a sense of obligation, the most aristocratic of old nobles and at the same time the first of a new nobility - the like of which no age has yet seen or dreamed of; if one could burden one’s soul with all of this - the oldest, the newest, losses, hopes, conquests, and the victories of humanity; if one could finally contain all this in one soul and crowd it into a single feeling - this would surely have to result in a happiness that humanity has not known so far: the happiness of a god full of power and love, full of tears and laughter, a happiness that, like the sun in the evening, continually bestows its inexhaustible riches, pouring them into the sea, feeling richest, as the sun does, only when even the poorest fishermen is still rowing with golden oars! This godlike feeling would then be called - humaneness.

Satisfied with my plan, I wrap a towel around my head genie-style, then wrap another one around my body. I open the bathroom door. And almost jump out of my skin. Galen is sitting on my bed. I've really got to start locking my balcony doors. He looks mad and happy at the same time. It's only been twenty-four hours since I've seen him, but even sleep deprived and grouchy, I'm excited that he's back. "I think your dad was a Half-Breed," he says. He frowns. "And I never told Rayna I would teach her how to drive.

It is impossible to derive happiness from the company of those whom we deprive of happiness. To be happy in old age it is necessary that we accustom ourselves to objects than can accompany the mind all the way through life, and that we take the rest as good in their day. The mere man of pleasure is miserable in old age; and the mere drudge in business is but little better: whereas, natural philosophy, mathematical and mechanical science, are a continual source of tranquil pleasure, and in spite of the gloomy study of the true theology; it teaches man to know and to admire the Creator, for the principles of science are in the creation, and are unchangeable, and of divine origin.

Those of us who had a perfectly happy childhood should be able to sue for deprivation of literary royalties.

I see you are in a dilemma, and one of a peculiar and difficult nature. Two paths lie before you; you conscientiously wish to choose the right one, even though it be the most steep, straight, and rugged; but you do not know which is the right one; you cannot decide whether duty and religion command you to go out into the cold and friendless world, and there to earn your living by governess drudgery, or whether they enjoin your continued stay with your aged mother, neglecting, for the present, every prospect of independency for yourself, and putting up with the daily inconvenience, sometimes even with privations. I can well imagine, that it is next to impossible for you to decide for yourself in this matter, so I will decide it for you. At least, I will tell you what is my earnest conviction on the subject; I will show you candidly how the question strikes me. The right path is that which necessitates the greatest sacrifice of self-interest -- which implies the greatest good to others; and this path, steadily followed, will lead, I believe, in time, to prosperity and to happiness; though it may seem, at the outset, to tend quite in a contrary direction. Your mother is both old and infirm; old and infirm people have but few resources of happiness -- fewer almost than the comparatively young and healthy can conceive; to deprive them of one of these is cruel. If your mother is more composed when you are with her, stay with her. If she would be unhappy in case you left her, stay with her. It will not apparently, as far as short-sighted humanity can see, be for your advantage to remain at XXX, nor will you be praised and admired for remaining at home to comfort your mother; yet, probably, your own conscience will approve, and if it does, stay with her. I recommend you to do what I am trying to do myself. [Quoted from a letter to a friend, referenced in the last chapter of Vol 1. "The Life of Charlotte Bronte" by Elizabeth Gaskell ]

Since these conveniences by becoming habitual had almost entirely ceased to be enjoyable, and at the same time degenerated into true needs, it became much more cruel to be deprived of them than to possess them was sweet, and men were unhappy to lose them without being happy to possess them.

Though parted from all his soul held dear, and though often yearning for what lay beyond, still was he never positively and consciously miserable; for, so well is the harp of human feeling strung, that nothing but a crash that breaks every string can wholly mar its harmony; and, on looking back to seasons which in review appear to us as those of deprivation and trial, we can remember that each hour, as it glided, brought its diversions and alleviations, so that, though not happy wholly, we were not, either, wholly miserable.

A religion is sometimes a source of happiness and I would not deprive anyone of happiness. But it is a comfort appropriate for the weak, not for the strong---and you are strong. The great trouble with religion---any religion---is that a religionist, having accepted certain propositions by faith, cannot thereafter judge those propositions by evidence. One may bask in at the warm fire of faith or choose to live in the bleak uncertainty of reason---but one cannot have both,

NO MAN IS HAPPY OR COMPLETE WITHOUT THE MODIFYING INFLUENCE OF THE RIGHT WOMAN. The man who does not recognize this important truth deprives himself of the power which has done more to help men achieve success than all other forces combined.

FAUSTUS. Ah, Faustus, Now hast thou but one bare hour to live, And then thou must be damn'd perpetually! Stand still, you ever-moving spheres of heaven, That time may cease, and midnight never come; Fair Nature's eye, rise, rise again, and make Perpetual day; or let this hour be but A year, a month, a week, a natural day, That Faustus may repent and save his soul! O lente,172 lente currite, noctis equi! The stars move still, time runs, the clock will strike, The devil will come, and Faustus must be damn'd. O, I'll leap up to my God!—Who pulls me down?— See, see, where Christ's blood streams in the firmament! One drop would save my soul, half a drop: ah, my Christ!— Ah, rend not my heart for naming of my Christ! Yet will I call on him: O, spare me, Lucifer!— Where is it now? 'tis gone: and see, where God Stretcheth out his arm, and bends his ireful brows! Mountains and hills, come, come, and fall on me, And hide me from the heavy wrath of God! No, no! Then will I headlong run into the earth: Earth, gape! O, no, it will not harbour me! You stars that reign'd at my nativity, Whose influence hath allotted death and hell, Now draw up Faustus, like a foggy mist. Into the entrails of yon labouring cloud[s], That, when you173 vomit forth into the air, My limbs may issue from your smoky mouths, So that my soul may but ascend to heaven! [The clock strikes the half-hour.] Ah, half the hour is past! 'twill all be past anon O God, If thou wilt not have mercy on my soul, Yet for Christ's sake, whose blood hath ransom'd me, Impose some end to my incessant pain; Let Faustus live in hell a thousand years, A hundred thousand, and at last be sav'd! O, no end is limited to damned souls! Why wert thou not a creature wanting soul? Or why is this immortal that thou hast? Ah, Pythagoras' metempsychosis, were that true, This soul should fly from me, and I be chang'd Unto some brutish beast!174 all beasts are happy, For, when they die, Their souls are soon dissolv'd in elements; But mine must live still to be plagu'd in hell. Curs'd be the parents that engender'd me! No, Faustus, curse thyself, curse Lucifer That hath depriv'd thee of the joys of heaven. [The clock strikes twelve.] O, it strikes, it strikes! Now, body, turn to air, Or Lucifer will bear thee quick to hell! [Thunder and lightning.] O soul, be chang'd into little water-drops, And fall into the ocean, ne'er be found! Enter DEVILS. My God, my god, look not so fierce on me! Adders and serpents, let me breathe a while! Ugly hell, gape not! come not, Lucifer! I'll burn my books!—Ah, Mephistophilis! [Exeunt DEVILS with FAUSTUS.]

If the husband is not in a peaceful state of mind and is deprived of conjugal happiness, it would eventually percolate down to everyone else in the family. Hence, if the husband is without bliss, the fate of the wife also remains sunk in gloom.

Out of love and desire to protect our children's self-esteem, we have bulldozed every uncomfortable bump and obstacle out of the way, clearing the manicured path we hoped would lead to success and happiness. Unfortunately, in doing so we have deprived our children of the most important lessons of childhood. The setbacks, mistakes, miscalculations, and failures we have shoved out of our children's way are the very experiences that teach them how to be resourceful, persistent, innovative and resilient citizens of this world.

Blaming others for your unhappiness is a habit that’s hard to give up because it triggers some happy chemicals. You feel important when you battle perceived injustice (serotonin), and you bond with others who feel similarly deprived (oxytocin). You get excited when you seek and find evidence that you have been denied your fair share of happiness (dopamine). You may even trigger endorphins by welcoming physical pain into your life as evidence of your deprivation. You keep building a circuit for seeking happiness by feeling wronged.

The art of life is the art of avoiding pain: & he is the best pilot who steers clearest of the rocks & shoals with which he is beset. Pleasure is always before us; but misfortune is at our side: while running after that, this arrests us. The most effectual means of being secure against pain is to retire within ourselves, & to suffice for our own happiness. Those, which depend on ourselves, are the only pleasures a wise man will count on: for nothing is ours which another may deprive us of. Hence the inestimable value of intellectual pleasures.

Alice Miller writes: There are large numbers of people who suffer from narcissistic disorders, who often had sensitive and caring parents from whom they received much encouragement; yet these people are suffering from severe depressions. They enter analysis in the belief, with which they grew up, that their childhood was happy and protected. More often than not, these narcissistically deprived are talented, gifted, highly successful superachievers who have been praised and admired for their talents and achievements. Anyone looking at them on the outside would believe these people have it made. They appear strong and stable and full of self-assurance. This is not the case. Narcissistically deprived people do well in every undertaking and are admired for their gifts and talents, but they have a deep sense of emptiness and aloneness. Once the drug of grandiosity is taken away, as soon as they are no longer the stars and superachievers, they are plagued by deep feelings of shame and guilt.

When you feel wronged by life, you give yourself permission to have another cookie, or another drink, or another pill, or another sulk. After all you’ve been through, why deprive yourself anymore? This is a vicious cycle. You keep feeling wronged in order to enjoy more of your consolation prize.

Aside from wanting to write cracking good books that turn children into lifelong readers, I really want to create stories that enable kids to LOOK at the world around them. To see it for what it is, with wide open, wondering eyes. Our mass media is so horribly skewed. It presents this idea of 'normalcy' which excludes and marginalises so many for an idea of commercial viability which is really nothing but blinkered prejudice. People who are black and Asian and Middle Eastern and Hispanic, people who are gay or transgendered or genderqueer, people who have disabilities, disfigurements or illnesses - all have this vision of a world which does not include them shoved down their throats almost 24-7, and they're told 'No one wants to see stories about people like you. Films and TV shows about people like you won't make money. Stories about straight, white, cisgendered, able-bodied people are universal and everyone likes them. You are small and useless and unattractive and you don't matter.' My worry is that this warped version of 'normal' eventually forms those very same blinkers on children's eyes, depriving them of their ability to see anyone who isn't the same as them, preventing them from developing the ability to empathise with and appreciate and take joy in the lives and experiences of people who are different from them. If Shadows on the Moon - or anything I write - causes a young person to look at their own life, or the life of another, and think, 'Maybe being different is cool' I will die a happy writer. -Guest blog - what diversity means to me

Is it that our needs grew smaller?” asked Hugh. “Or is it just that the fear and deprivation makes one appreciate simple things more?” “I think our ability to be happy gets covered up by the years of petty rubbing along in the world, the getting ahead,” said Daniel. “But war burns away all the years of decay, like an old penny dropped into vinegar.

On cheap tippers:"Don't take it personally; they were deprived somehow as children. On low-fat entrees: "They sell well enough, but nobody's too happy after the meal.

When they deprive you of happiness, they do not deserve you.

Your health isn’t entirely within your control, either, despite what diet culture wants you to think. Health isn’t something you can wrestle into submission by sheer force; certain circumstances beyond our control—genetics, socioeconomic status, experiences of stigma, environmental exposures—can affect our health outcomes. We can’t permanently change our body size through food intake and exercise, the way we’ve been told we can, and the same is true of our health—which, of course, is not dependent on body size. That is, even if everyone ate the exact same things and moved their bodies in the exact same ways, we’d all still have different health outcomes because of genetic differences, experiences of poverty and discrimination, and even deprivation that our mothers experienced during pregnancy. Many things contribute to health, meaning it’s not all down to personal responsibility, the way diet culture wants us to believe—not by a long shot.

On Rachel's show for November 7, 2012: Ohio really did go to President Obama last night. and he really did win. And he really was born in Hawaii. And he really is legitimately President of the United States, again. And the Bureau of Labor statistics did not make up a fake unemployment rate last month. And the congressional research service really can find no evidence that cutting taxes on rich people grows the economy. And the polls were not screwed to over-sample Democrats. And Nate Silver was not making up fake projections about the election to make conservatives feel bad; Nate Silver was doing math. And climate change is real. And rape really does cause pregnancy, sometimes. And evolution is a thing. And Benghazi was an attack on us, it was not a scandal by us. And nobody is taking away anyone's guns. And taxes have not gone up. And the deficit is dropping, actually. And Saddam Hussein did not have weapons of mass destruction. And the moon landing was real. And FEMA is not building concentration camps. And you and election observers are not taking over Texas. And moderate reforms of the regulations on the insurance industry and the financial services industry in this country are not the same thing as communism. Listen, last night was a good night for liberals and for democrats for very obvious reasons, but it was also, possibly, a good night for this country as a whole. Because in this country, we have a two-party system in government. And the idea is supposed to be that the two sides both come up with ways to confront and fix the real problems facing our country. They both propose possible solutions to our real problems. And we debate between those possible solutions. And by the process of debate, we pick the best idea. That competition between good ideas from both sides about real problems in the real country should result in our country having better choices, better options, than if only one side is really working on the hard stuff. And if the Republican Party and the conservative movement and the conservative media is stuck in a vacuum-sealed door-locked spin cycle of telling each other what makes them feel good and denying the factual, lived truth of the world, then we are all deprived as a nation of the constructive debate about competing feasible ideas about real problems. Last night the Republicans got shellacked, and they had no idea it was coming. And we saw them in real time, in real humiliating time, not believe it, even as it was happening to them. And unless they are going to secede, they are going to have to pop the factual bubble they have been so happy living inside if they do not want to get shellacked again, and that will be a painful process for them, but it will be good for the whole country, left, right, and center. You guys, we're counting on you. Wake up. There are real problems in the world. There are real, knowable facts in the world. Let's accept those and talk about how we might approach our problems differently. Let's move on from there. If the Republican Party and the conservative movement and conservative media are forced to do that by the humiliation they were dealt last night, we will all be better off as a nation. And in that spirit, congratulations, everyone!

The music consumed in its blatant rhythm all other rhythms, even that of the heartbeat. I wondered how all this would look to the casual observer, or to the whites in their homes. “The niggers are whooping it up over on Mobile Street tonight,” they might say. “They’re happy.” Or, as one scholar put it, “Despite their lowly status, they are capable of living jubilantly.” Would they see the immense melancholy that hung over the quarter, so oppressive that men had to dull their sensibilities in noise or wine or sex or gluttony in order to escape it? The laughter had to be gross or it would turn to sobs, and to sob would be to realize, and to realize would be to despair. So the noise poured forth like a jazzed-up fugue, louder and louder to cover the whisper in every man’s soul. “You are black. You are condemned.” This is what the white man mistook for “jubilant living” and called “whooping it up.” This is how the white man can say, “They live like dogs,” never realizing why they must, to save themselves, shout, get drunk, shake the hip, pour pleasures into bellies deprived of happiness. Otherwise, the sounds from the quarter would lose order and rhythm and become wails.

I wonder if it is truly guilt alone that presses this heaviness upon my heart, or, perhaps, fear of any small happiness that I know cannot last. I have lost what little I ever owned, and my sole consolation in this world is that I can lose no more. Yet, by gaining a thing I am afraid to be deprived of, have I not lost this consolation? Perhaps, then, there is always more to lose no matter how little one has to begin with.

The absence of suffering, the satisfaction of one's needs and consequent freedom in the choice of one's occupation, that is, of one's way of life, now seemed to Pierre to be indubitably man's highest happiness. Here and now for the first time he fully appreciated the enjoyment of eating when he wanted to eat, drinking when he wanted to drink, sleeping when he wanted to sleep, of warmth when he was cold, of talking to a fellow man when he wished to talk and to hear a human voice. The satisfaction of one's needs—good food, cleanliness, and freedom—now that he was deprived of all this, seemed to Pierre to constitute perfect happiness

A man may count himself happy in having licence to slander; but he will be far happier if deprived entirely of that liberty. Then he can drop the silly pose of superiority and take the opportunity to raise what objection he likes, as one really interested in getting to know; he can ask his questions in a spirit of friendly discussion, and listen when those whom he consults do their best to give a courteous, serious, and frank reply.

Do not despair—many are happy much of the time; more eat than starve, more are healthy than sick, more curable than dying; not so many dying as dead; and one of the thieves was saved. Hell's bells and all's well—half the world is at peace with itself, and so is the other half; vast areas are unpolluted; millions of children grow up without suffering deprivation, and millions, while deprived, grow up without suffering cruelties, and millions, while deprived and cruelly treated, none the less grow up. No laughter is sad and many tears are joyful. At the graveside the undertaker doffs his top hat and impregnates the prettiest mourner. Wham, bam, thank you Sam.

However, society is only composed of weak persons and strong; well, if the pact must perforce displease both weak and strong, there is great cause to suppose it will fail to suit society, and the previously existing state of warfare must appear infinitely preferable, since it permitted everyone the free exercise of his strength and his industry, whereof he would discover himself deprived by a society's unjust pact which takes too much from the one and never accords enough to the other; hence, the truly intelligent person is he who, indifferent to the risk of renewing the state of war that reigned prior to the contract, lashes out in irrevocable violation of that contract, violates it as much and often as he is able, full certain that what he will gain from these ruptures will always be more important than what he will lose if he happens to be a member of the weaker class; for such he was when he respected the treaty; by breaking it he may become one of the stronger; and if the laws return him to the class whence he wished to emerge, the worst that can befall him is the loss of his life, which is a misfortune infinitely less great than that of existing in opprobrium and wretchedness. There are then two positions available to us: either crime, which renders us happy, or the noose, which prevents us from being unhappy. I ask whether there can be any hesitation, lovely Therese, and where will your little mind find an argument able to combat that one?

The history of mankind would be far too stupid a thing if it had not had the intellect [Geist] of the powerless injected into it: — let us take the best example straight away. Nothing that has been done on earth against ‘the noble’, ‘the mighty’, ‘the masters’ and ‘the rulers’, is worth mentioning compared with what the Jews have done against them: the Jews, that priestly people, which in the last resort was able to gain satisfaction from its enemies and conquerors only through a radical revaluation of their values, that is, through an act of the most deliberate revenge. Only this was fitting for a priestly people with the most entrenched priestly vengefulness. It was the Jews who, rejecting the aristocratic value equation (good = noble = powerful = beautiful = happy = blessed) ventured, with awe-inspiring consistency, to bring about a reversal and held it in the teeth of the most unfathomable hatred (the hatred of the powerless), saying: ‘Only those who suffer are good, only the poor, the powerless, the lowly are good; the suffering, the deprived, the sick, the ugly, are the only pious people, the only ones saved, salvation is for them alone, whereas you rich, the noble and powerful, you are eternally wicked, cruel, lustful, insatiate, godless, you will also be eternally wretched, cursed and damned!’ . . . the slaves’ revolt in morality begins with the Jews: a revolt which has two thousand years of history behind it and which has only been lost sight of because — it was victorious . . .

If the sleep disruption is repeated night after night, the actual measured impairments do not remain constant. Instead, there is an escalating accumulation of sleepiness that produces in adults continuing increases in headaches, gastrointestinal complaints, forgetfulness, reduced concentration, fatigue, emotional ups and downs, difficulty in staying awake during the daytime, irritability, and difficulty awakening. Not only do the adults describe themselves as more sleepy and mentally exhausted, they also feel more stressed. The stress may be a direct consequence of partial sleep deprivation or it may result from the challenge of coping with increasing amounts of daytime sleepiness. Think how hard it would be to concentrate or be motivated if you were struggling every day to stay awake. If children have

Physiological stress, then, is the link between personality traits and disease. Certain traits — otherwise known as coping styles — magnify the risk for illness by increasing the likelihood of chronic stress. Common to them all is a diminished capacity for emotional communication. Emotional experiences are translated into potentially damaging biological events when human beings are prevented from learning how to express their feelings effectively. That learning occurs — or fails to occur — during childhood. The way people grow up shapes their relationship with their own bodies and psyches. The emotional contexts of childhood interact with inborn temperament to give rise to personality traits. Much of what we call personality is not a fixed set of traits, only coping mechanisms a person acquired in childhood. There is an important distinction between an inherent characteristic, rooted in an individual without regard to his environment, and a response to the environment, a pattern of behaviours developed to ensure survival. What we see as indelible traits may be no more than habitual defensive techniques, unconsciously adopted. People often identify with these habituated patterns, believing them to be an indispensable part of the self. They may even harbour self-loathing for certain traits — for example, when a person describes herself as “a control freak.” In reality, there is no innate human inclination to be controlling. What there is in a “controlling” personality is deep anxiety. The infant and child who perceives that his needs are unmet may develop an obsessive coping style, anxious about each detail. When such a person fears that he is unable to control events, he experiences great stress. Unconsciously he believes that only by controlling every aspect of his life and environment will he be able to ensure the satisfaction of his needs. As he grows older, others will resent him and he will come to dislike himself for what was originally a desperate response to emotional deprivation. The drive to control is not an innate trait but a coping style. Emotional repression is also a coping style rather than a personality trait set in stone. Not one of the many adults interviewed for this book could answer in the affirmative when asked the following: When, as a child, you felt sad, upset or angry, was there anyone you could talk to — even when he or she was the one who had triggered your negative emotions? In a quarter century of clinical practice, including a decade of palliative work, I have never heard anyone with cancer or with any chronic illness or condition say yes to that question. Many children are conditioned in this manner not because of any intended harm or abuse, but because the parents themselves are too threatened by the anxiety, anger or sadness they sense in their child — or are simply too busy or too harassed themselves to pay attention. “My mother or father needed me to be happy” is the simple formula that trained many a child — later a stressed and depressed or physically ill adult — into lifelong patterns of repression.

It is hard to write about happy things when you can never escape the kind of cold that sinks into your bones and stays there. I am in Siberia, I decide. I am comforted by thoughts of exile, cold solace, meditation, and inspiration born of emotional deprivation. It is all very dramatic.

Love You asked if love makes one happy. His promise's yes, be it for a day. Ah, who wouldn't want to live one day for love Then die? For life does live in love. As lover full of gentleness and fear, With his fires I painted his suffering, On his portrait I shed so many tears That his image became much less charming. If smile, that unexpected gleam, Broke out sometimes amidst my tears, It was love, unarmed, it was him, And heaven with him disappears. Deprived of love, the heart's icy. Yet he burns all, and poisons all. He sure knows how to rend a soul. Ask him if he makes one happy! You'll know, whatever may occur, That love will win by force or grace; And in the slow-healing fever he made You will suffer and make others suffer. Once found, his absence is torture, And when he's back, one shakes every hour. Often it's death that lives in love. And yet, love does make one happy.

A useful way to think about the commandments is they are loving counsel from a wise, all-knowing Heavenly Father. His goal is our eternal happiness, and His commandments are the road map He has given us to return to Him, which is the only way we will be eternally happy. . . . God reveals to His prophets that there are moral absolutes. Sin will always be sin. Disobedience to the Lord's commandments will always deprive us of His blessings. The world changes constantly and dramatically, but God, His commandments, and promised blessings do not change. They are immutable and unchanging. Men and women receive their agency as a gift from God, but their liberty and, in turn, their eternal happiness come from obedience to His laws. . . . We must not pick and choose which commandments we think are important to keep but acknowledge all of God's commandments. We must stand firm and steadfast, having perfect confidence in the Lord's consistency and perfect trust in His promises.

Failure was always present; it changed its aspect, acquired new forms. Did one ever go from success to success? But one went, simultaneously, from failure to failure. What was it that I'd once thought intolerable? In a few years, it had become tolerable. The reasons for living changed. At the end, the great pang would be that death deprived one of the very, very simplest things; the simpleness of sight, the mechanical marvel of breathing. Ah, she mustn't feel the way she did. Nothing catastrophic had really happened. What one was good at didn't always and continually give one pleasure. Appetites died; ambitions expired; desire put on a different skin.

Stimulate the brain with new things to do or new individuals to interact with and it reacts by creating new connections that cause it to actually expand in size. But deprive your brain of new stimulation or bore it with doing the same thing day after day after day, and the connections will wither away and your brain will actually shrink.

The Stoics would permit of no such compromise. Virtue, and virtue only, was what they demanded. Thevirtuous man might be a slave, a victim to disease, to poverty, might be deprived of all he loved, yet he would remain solely and absolutely happy. Virtue was one and indivisible. Whoever was not virtuous was vicious ; there was no middle course.

seems that I can hear a voice saying to America: “You started out right. You wrote in your Declaration of Independence that ‘all men are created equal and endowed by their Creator with certain inalienable rights. Among these are life, liberty, and the pursuit of happiness.’ But, America, you strayed away from that sublime principle. You left the house of your great heritage and strayed away into a far country of segregation and discrimination. You have trampled over sixteen million of your brothers. You have deprived them of the basic goods of life. You have taken from them their self-respect and their sense of dignity. You have treated them as if they were things rather than persons.

You see that God deems it right to take from me any claim to merit for what you call my devotion to you. I have promised to remain forever with you, and now I could not break my promise if I would. The treasure will be no more mine than yours, and neither of us will quit this prison. But my real treasure is not that, my dear friend, which awaits me beneath the somber rocks of Monte Cristo, it is your presence, our living together five or six hours a day, in spite of our jailers; it is the rays of intelligence you have elicited from my brain, the languages you have implanted in my memory, and which have taken root there with all of their philological ramifications. These different sciences that you have made so easy to me by the depth of the knowledge you possess of them, and the clearness of the principles to which you have reduced them – this is my treasure, my beloved friend, and with this you have made me rich and happy. Believe me, and take comfort, this is better for me than tons of gold and cases of diamonds, even were they not as problematical as the clouds we see in the morning floating over the sea, which we take for terra firma, and which evaporate and vanish as we draw near to them. To have you as long as possible near me, to hear your eloquent speech, -- which embellishes my mind, strengthens my soul, and makes my whole frame capable of great and terrible things, if I should ever be free, -- so fills my whole existence, that the despair to which I was just on the point of yielding when I knew you, has no longer any hold over me; this – this is my fortune – not chimerical, but actual. I owe you my real good, my present happiness; and all the sovereigns of the earth, even Caesar Borgia himself, could not deprive me of this.

Like Plato, Kant believed that human beings have a dual nature: part animal and part rational. The animal part of us follows the laws of nature, just as does a falling rock or a lion killing its prey. There is no morality in nature; there is only causality. But the rational part of us, Kant said, can follow a different kind of law: It can respect rules of conduct, and so people (but not lions) can be judged morally for the degree to which they respect the right rules. What might those rules be? Here Kant devised the cleverest trick in all moral philosophy. He reasoned that for moral rules to be laws, they had to be universally applicable. If gravity worked differently for men and women, or for Italians and Egyptians, we could not speak of it as a law. But rather than searching for rules to which all people would in fact agree (a difficult task, likely to produce only a few bland generalities), Kant turned the problem around and said that people should think about whether the rules guiding their own actions could reasonably be proposed as universal laws. If you are planning to break a promise that has become inconvenient, can you really propose a universal rule that states people ought to break promises that have become inconvenient? Endorsing such a rule would render all promises meaningless. Nor could you consistently will that people cheat, lie, steal, or in any other way deprive other people of their rights or their property, for such evils would surely come back to visit you. This simple test, which Kant called the “categorical imperative,” was extraordinarily powerful. It offered to make ethics a branch of applied logic, thereby giving it the sort of certainty that secular ethics, without recourse to a sacred book, had always found elusive.

Living as a slave to unchecked personal desire and subjugated to external circumstances is wearisome. It is a common error to devote a person’s life to earning money. While money relives us from the stress of suffering from deprivation, moneymaking will not make us happy. A person must have passion in life in order to achieve any degree of personal bliss.

For many generations, as long as the divine nature lasted in them, they were obedient to the laws, and well-affectioned towards the god, whose seed they were; for they possessed true and in every way great spirits, uniting gentleness with wisdom in the various chances of life, and in their intercourse with one another. They despised everything but virtue, caring little for their present state of life, and thinking lightly of the possession of gold and other property, which seemed only a burden to them; neither were they intoxicated by luxury; nor did wealth deprive them of their self-control; but they were sober, and saw clearly that all these goods are increased by virtue and friendship with one another, whereas by too great regard and respect for them, they are lost and friendship with them. By such reflections and by the continuance in them of a divine nature, the qualities which we have described grew and increased among them; but when the divine portion began to fade away, and became diluted too often and too much with the mortal admixture, and the human nature got the upper hand, they then, being unable to bear their fortune, behaved unseemly, and to him who had an eye to see grew visibly debased, for they were losing the fairest of their precious gifts; but to those who had no eye to see the true happiness, they appeared glorious and blessed at the very time when they were full of avarice and unrighteous power.

But the most important finding of all is that happiness does not really depend on objective conditions of either wealth, health or even community, Rather, it depends on the correlation between objective conditions and subjective expectations. If you want a bullock-cart and get a bullock-cart, you are content. If you want a brand-new Ferrari and get only a second-hand Fiat you feel deprived. This is why winning the lottery has, over time, the same impact on people's happiness as a debilitating car accident. When things improve, expectations balloon, and consequently even dramatic improvements in objective conditions can leave us dissatisfied. When things deteriorate, expectations shrink, and consequently even a severe illness might leave you pretty much as happy as you were before.

Love the animals: God has given them the rudiments of thought and joy untroubled. Do not trouble it, don't harass them, don't deprive them of their happiness, don't work against God's intent. Man, do not pride yourself on superiority to the animals; they are without sin, and you, with your greatness, defile the earth by your appearance on it, and leave the traces of your foulness after you—alas, it is true of almost every one of us!

Instead of a boozy happy hour after work, soaking up inflammatory alcohol, you can meet up with your friends for a workout or a game of softball or Frisbee—something that actually makes your body feel good and is a better bonding activity than pounding beers and nachos. This way, instead of feeling deprived of social engagement, you rewrite the rules of social engagement to work for you. You’re making a new kind of human connection.

And is not life to be reckoned among the ends of the soul? Assuredly, he said. And has not the soul an excellence also? Yes. And can she or can she not fulfil her own ends when deprived of that excellen- ce? She cannot. Then an evil soul must necessarily be an evil ruler and superintendent, and the good soul a good ruler? Yes, necessarily. And we have admitted that justice is the excellence of the soul, and injustice the defect of the soul? That has been admitted. Then the just soul and the just man will live well, and the unjust man will live ill? That is what your argument proves. And he who lives well is blessed and happy, and he who lives ill the reverse of happy? Certainly. Then the just is happy, and the unjust miserable? So be it. But happiness and not misery is profitable. Of course. Then, my blessed Thrasymachus, injustice can never be more profitable than justice.

Perfect Joy (excerpts) Is there to be found on earth a fullness of joy, or is there no such thing? . . . What the world values is money, reputation, long life, achievement. What it counts as joy is health and comfort of body, good food, fine clothes, beautiful things to look at, pleasant music to listen to. What it condemns is lack of money, a low social rank, a reputation for being no good, and an early death. What it considers misfortune is bodily discomfort and labour, no chance to get your fill of good food, not having good clothes to wear, having no way to amuse or delight the eye, no pleasant music to listen to. If people find that they are deprived of these things, they go into a panic or fall into despair. They are so concerned for their life that their anxiety makes life unbearable, even when they have the things they think they want. Their very concern for enjoyment makes them unhappy. . . . I cannot tell if what the world considers "happiness" is happiness or not. All I know is that when I consider the way they go about attaining it, I see them carried away headlong, grim and obsessed, in the general onrush of the human herd, unable to stop themselves or to change their direction. All the while they claim to be just on the point of attaining happiness. . . . My opinion is that you never find happiness until you stop looking for it. My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness: and this, in the minds of most people, is the worst possible course. I will hold to the saying that:"Perfect Joy is to be without joy. Perfect praise is to be without praise." If you ask "what ought to be done" and "what ought not to be done" on earth in order to produce happiness, I answer that these questions do not have an answer. There is no way of determining such things. Yet at the same time, if I cease striving for happiness, the "right" and the "wrong" at once become apparent all by themselves. Contentment and well-being at once become possible the moment you cease to act with them in view, and if you practice non-doing (wu wei), you will have both happiness and well-being. Here is how I sum it up: Heaven does nothing: its non-doing is its serenity. Earth does nothing: its non-doing is its rest. From the union of these two non-doings All actions proceed, All things are made. How vast, how invisible This coming-to-be! All things come from nowhere! How vast, how invisible - No way to explain it! All beings in their perfection Are born of non-doing. Hence it is said: "Heaven and earth do nothing Yet there is nothing they do not do." Where is the man who can attain To this non-doing?

In this little room, tonight, every night, there is so much misery, so much despair, that the walls seem almost too narrow to contain it. … Yet outside there are happy people who sleep the sleep of the so-called just and righteous. When they wake it will be to persecute those who, through no fault of their own, have been set apart from the day of their birth, deprived of all sympathy, all understanding. They are thoughtless, these happy people who sleep.

But my real treasure is not that, my dear friend, which awaits me beneath the sombre rocks of Monte Cristo, it is your presence, our living together five or six hours a day, in spite of our jailers; it is the rays of intelligence you have elicited from my brain, the languages you have implanted in my memory, and which have taken root there with all their philological ramifications. These different sciences that you have made so easy to me by the depth of the knowledge you possess of them, and the clearness of the principles to which you have reduced them—this is my treasure, my beloved friend, and with this you have made me rich and happy. Believe me, and take comfort, this is better for me than tons of gold and cases of diamonds, even were they not as problematical as the clouds we see in the morning floating over the sea, which we take for terra firma, and which evaporate and vanish as we draw near to them. To have you as long as possible near me, to hear your eloquent speech,—which embellishes my mind, strengthens my soul, and makes my whole frame capable of great and terrible things, if I should ever be free,—so fills my whole existence, that the despair to which I was just on the point of yielding when I knew you, has no longer any hold over me; and this—this is my fortune—not chimerical, but actual. I owe you my real good, my present happiness; and all the sovereigns of the earth, even Caesar Borgia himself, could not deprive me of this.

In mindfulness practice, wise discernment is a tool that can help us in boundary setting. Mindfulness may open the doors of perception, but it does not deprive us of critical judgment. Meditation and other mindfulness practices help us see what is more clearly, including what doesn’t work for us. Increased awareness enables us to discern whether a particular experience we are having is one that we want to put more energy into, or one that we want to stand back from and allow to fade away. Mindfulness helps us to set boundaries by revealing what makes us unhappy and what brings us peace. It also helps us hone the ability to prioritize our tasks at work, and balance the demands of the job with the requirements of our own well-being. Mindfulness helps us to focus, increases our efficiency, strengthens our balance, and dissolves conflict and frustration arising from lack of clarity. Stealth Meditation Unitask! Focus exclusively on just one thing for a small portion of time. Try setting a timer for 15 minutes, so you can focus without straying.

The work lifts his spirits, when spirits can be lifted, but darkness still catches him now and then. That’s the nature of darkness. It comes at the end of every day, predictable as the striking of a clock’s chime, even in the heart of summer, when the light is full and lingering. You can never quite escape the night. Perhaps that’s as God wills; this must be His design. How are we to know when our lives are good and when we are blessed, if we have no sorrow, no deprivation for comparison’s sake? There is, he believes, a purpose to all the Creator’s ways. But the mind and heart of God are beyond the understanding of Man. You can know your suffering serves a purpose—that the suffering of others plays some inscrutable part in the grand drama of Creation. But knowing brings you little comfort. When night drops its heavy curtain across the world, darkness is cruel and unforgiving. The way all your happiness can snuff itself in an instant, like the flame of a candle pinched between a licked finger and thumb—it can shake your faith, or strip faith away entirely, if you let it.

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again.

SOME People are subject to a certain delicacy of passion,1 which makes them extremely sensible to all the accidents of life, and gives them a lively joy upon every prosperous event, as well as a piercing grief, when they meet with misfortunes and adversity. Favours and good offices° easily engage their friendship; while the smallest injury provokes their resentment. Any honour or mark of distinction elevates them above measure; but they are as sensibly touched with contempt.° People of this character have, no doubt, more lively enjoyments, as well as more pungent° sorrows, than men of cool and sedate tempers: But, I believe, when every thing is balanced, there is no one, who would not rather be of the latter character, were he entirely master of his own disposition. Good or ill fortune is very little at our disposal: And when a person, that has this sensibility° of temper, meets with any misfortune, his sorrow or resentment takes entire possession of him, and deprives him of all relish in the common occurrences of life; the right enjoyment of which forms the chief part of our happiness. Great pleasures are much less frequent than great pains; so that a sensible temper must meet with fewer trials in the former way than in the latter. Not to mention, that men of such lively passions are apt to be transported beyond all bounds of prudence and discretion, and to take false steps in the conduct of life, which are often irretrievable. There

HAPPINESS: "Flourishing is a fact, not a feeling. We flourish when we grow and thrive. We flourish when we exercise our powers. We flourish when we become what we are capable of becoming...Flourishing is rooted in action..."happiness is a kind of working of the soul in the way of perfect excellence"...a flourishing life is a life lived along lines of excellence...Flourishing is a condition that is created by the choices we make in the world we live in...Flourishing is not a virtue, but a condition; not a character trait, but a result. We need virtue to flourish, but virtue isn't enough. To create a flourishing life, we need both virtue and the conditions in which virtue can flourish...Resilience is a virtue required for flourishing, bur being resilient will not guarantee that we will flourish. Unfairness, injustice, and bad fortune will snuff our promising lives. Unasked-for pain will still come our way...We can build resilience and shape the world we live in. We can't rebuild the world...three primary kinds of happiness: the happiness of pleasure, the happiness of grace, and happiness of excellence...people who are flourishing usually have all three kinds of happiness in their lives...Aristotle understood: pushing ourselves to grow, to get better, to dive deeper is at the heart of happiness...This is the happiness that goes hand in hand with excellence, with pursuing worthy goals, with growing mastery...It is about the exercise of powers. The most common mistake people make in thinking about the happiness of excellence is to focus on moments of achievement. They imagine the mountain climber on the summit. That's part of the happiness of excellence, and a very real part. What counts more, though, is not the happiness of being there, but the happiness of getting there. A mountain climber heads for the summit, and joy meets her along the way. You head for the bottom of the ocean, and joy meets you on the way down...you create joy along the way...the concept of flow, the kind of happiness that comes when we lose ourselves through complete absorption in a rewarding task...the idea of flow..."Contrary to what we usually believe, moments like these, the best moments in our lives, are not the passive, receptive, relaxing times...The best moments usually occur when a person's body or mind is stretched to its limit in a voluntary effort to accomplish something difficult and worthwhile."...Joy, like sweat, is usually a byproduct of your activity, not your aim...A focus on happiness will not lead to excellence. A focus on excellence will, over time, lead to happiness. The pursuit of excellence leads to growth, mastery, and achievement. None of these are sufficient for happiness, yet all of them are necessary...the pull of purpose, the desire to feel "needed in this world" - however we fulfill that desire - is a very powerful force in a human life...recognize that the drive to live well and purposefully isn't some grim, ugly, teeth-gritting duty. On the contrary: "it's a very good feeling." It is really is happiness...Pleasures can never make up for an absence of purposeful work and meaningful relationships. Pleasures will never make you whole...Real happiness comes from working together, hurting together, fighting together, surviving together, mourning together. It is the essence of the happiness of excellence...The happiness of pleasure can't provide purpose; it can't substitute for the happiness of excellence. The challenge for the veteran - and for anyone suddenly deprived of purpose - is not simple to overcome trauma, but to rebuild meaning. The only way out is through suffering to strength. Through hardship to healing. And the longer we wait, the less life we have to live...We are meant to have worthy work to do. If we aren't allowed to struggle for something worthwhile, we'll never grow in resilience, and we'll never experience complete happiness.

Everything on earth is in a state of constant flux. Nothing keeps the same, fixed shape, and our affections, which are attached to external things, like them necessarily pass away and change. Always beyond or behind us, they remind us of the past which is no longer or anticipate the future which is often not to be: there is nothing solid in them for the heart to become attached to. Thus the pleasures that we enjoy in this world is almost always transitory; I suspect it is impossible to find any lasting happiness at all. Hardly is there a single moment even in our keenest pleasures when our heart can truly say to us: 'if only this moment would last for ever', and how is it possible to give the name happiness to a fleeting state which still leaves our heart anxious and empty, and which makes us regret something beforehand or long for something afterwards? But if there is a state where the soul can find a position solid enough to allow it to remain there entirely and gather together its whole being, without needing to recall the past or encroach upon the future, where time is nothing to it, where the present lasts for ever, albeit imperceptibly and giving no sign of its passing, with no other feeling of deprivation or enjoyment, pleasure or pain, desire or fear than simply that of our existence, a feeling that completely fills our soul; as long as this state lasts, the person who is in it can call himself happy, not with an imperfect, poor, and relative happiness, such as one finds in the pleasures of life, but with a sufficient, perfect, and full happiness, which leaves in the soul no void needing to be filled. The feeling of existence stripped of all other affections is in itself a precious feeling of contentment and peace which alone would be enough to make this existence prized and cherished by anyone who could banish all the sensual and earthly impressions which constantly distract us from it and upset the joy of it in this world.

[A man], who is in prosperity, while he sees that others have to contend with great wretchedness and that he could help them, thinks: What concern is it of mine? Let everyone be as happy as Heaven pleases, or as he can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything to his welfare or to his assistance in distress! Now no doubt, if such a mode of thinking were a universal law, the human race might very well subsist, and doubtless even better than in a state in which everyone talks of sympathy and good-will, or even takes care occasionally to put it into practice, but, on the other side, also cheats when he can, betrays the rights of men, or otherwise violates them. But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to will that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which, by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires.

A BRIEF FOR THE DEFENSE Sorrow everywhere. Slaughter everywhere. If babies are not starving someplace, they are starving somewhere else. With flies in their nostrils. But we enjoy our lives because that's what God wants. Otherwise the mornings before summer dawn would not be made so fine. The Bengal tiger would not be fashioned so miraculously well. The poor women at the fountain are laughing together between the suffering they have known and the awfulness in their future, smiling and laughing while somebody in the village is very sick. There is laughter every day in the terrible streets of Calcutta, and the women laugh in the cages of Bombay. If we deny our happiness, resist our satisfaction, we lessen the importance of their deprivation. We must risk delight. We can do without pleasure, but not delight. Not enjoyment. We must have the stubbornness to accept our gladness in the ruthless furnace of this world. To make injustice the only measure of our attention is to praise the Devil. If the locomotive of the Lord runs us down, we should give thanks that the end had magnitude. We must admit there will be music despite everything. We stand at the prow again of a small ship anchored late at night in the tiny port looking over to the sleeping island: the waterfront is three shuttered cafes and one naked light burning. To hear the faint sound of oars in the silence as a rowboat comes slowly out and then goes back is truly worth all the years of sorrow that are to come.

We are lovers of beauty without extravagance, and lovers of wisdom without unmanliness. Wealth to us is not mere material for vainglory but an opportunity for achievement; and poverty we think it no disgrace to acknowledge but a real degradation to make no effort to overcome.... Let us draw strength, not merely from twice-told arguments—how fair and noble a thing it is to show courage in battle—but from the busy spectacle of our great city's life as we have it before us day by day, falling in love with her as we see her, and remembering that all this greatness she owes to men with the fighter's daring, the wise man's understanding of his duty, and the good man's self-discipline in its performance—to men who, if they failed in any ordeal, disdained to deprive the city of their services, but sacrificed their lives as the best offerings on her behalf. So they gave their bodies to the commonwealth and received, each for his own memory, praise that will never die, and with it the grandest of all sepulchres, not that in which their mortal bones are laid, but a home in the minds of men, where their glory remains fresh to stir to speech or action as the occasion comes by. For the whole earth is a sepulchre of famous men; and their story is not graven only on stone over their native earth, but lives on far away, without visible symbol, woven into the stuff of other men's lives. For you now it remains to rival what they have done and, knowing the secret of happiness to be freedom and the secret of freedom a brave heart, not idly to stand aside from the enemy's onset.

True love is in despair and is enchanted over a glove lost or a handkerchief found, and eternity is required for its devotion and its hopes. It is composed both of the infinitely great and the infinitely little. If you are a stone, be adamant; if you are a plant, be the sensitive plant; if you are a man, be love. Free eBooks at Planet eBook.com 1579 Nothing suffices for love. We have happiness, we desire paradise; we possess paradise, we desire heaven. Oh ye who love each other, all this is contained in love. Understand how to find it there. Love has contemplation as well as heaven, and more than heaven, it has voluptuousness. ‘Does she still come to the Luxembourg?’ ‘No, sir.’ ‘This is the church where she attends mass, is it not?’ ‘She no longer comes here.’ ‘Does she still live in this house?’ ‘She has moved away.’ ‘Where has she gone to dwell?’ ‘She did not say.’ What a melancholy thing not to know the address of one’s soul! Love has its childishness, other passions have their pettinesses. Shame on the passions which belittle man! Honor to the one which makes a child of him! There is one strange thing, do you know it? I dwell in the night. There is a being who carried off my sky when she went away. Oh! would that we were lying side by side in the same grave, hand in hand, and from time to time, in the darkness, gently caressing a finger,—that would suffice for my eternity! Ye who suffer because ye love, love yet more. To die of love, is to live in it. Love. A sombre and starry transfiguration is mingled with this torture. There is ecstasy in agony. Oh joy of the birds! It is because they have nests that they sing. 1580 Les Miserables Love is a celestial respiration of the air of paradise. Deep hearts, sage minds, take life as God has made it; it is a long trial, an incomprehensible preparation for an unknown destiny. This destiny, the true one, begins for a man with the first step inside the tomb. Then something appears to him, and he begins to distinguish the definitive. The definitive, meditate upon that word. The living perceive the infinite; the definitive permits itself to be seen only by the dead. In the meanwhile, love and suffer, hope and contemplate. Woe, alas! to him who shall have loved only bodies, forms, appearances! Death will deprive him of all. Try to love souls, you will find them again. I encountered in the street, a very poor young man who was in love. His hat was old, his coat was worn, his elbows were in holes; water trickled through his shoes, and the stars through his soul. What a grand thing it is to be loved! What a far grander thing it is to love! The heart becomes heroic, by dint of passion. It is no longer composed of anything but what is pure; it no longer rests on anything that is not elevated and great. An unworthy thought can no more germinate in it, than a nettle on a glacier. The serene and lofty soul, inaccessible to vulgar passions and emotions, dominating the clouds and the shades of this world, its follies, its lies, its hatreds, its vanities, its miseries, inhabits the blue of heaven, and no longer feels anything but profound and subterranean shocks of destiny, as the crests of mountains feel the shocks of earthquake. If there did not exist some one who loved, the sun would become extinct.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

One mode of anti-frontier and anti-self-reliance propaganda is contemporary hysteria about gun control – a part of the materialistic determinism of the hour. To the superficial minds of “Liberals,” collectivists, Marxians, et al., instruments are supposed to act upon man, and men (no longer self-reliant) merely to be acted upon: to them, murder lies in the gun and not in the soul of man. So they think that to deprive men of guns would prevent man from murder! “What the Power Boys – the insiders – behind the gun controls really want, of course, is not to control guns but to control us. They want registration so that they can confiscate; they want to confiscate so that they will have power and we shall be powerless – even as we live today upon a wild frontier demanding ever more self-reliance. “On the old frontier, men had to rely upon themselves and had to be armed until there were sound laws and until law-enforcement officers could enforce the laws. Today laws against thieves, muggers, thugs, rapist, arsonists, looters, murderers (thanks largely to the “Liberal” majority on the Supreme Court) are diluted almost to the point of abolition; the Marshal Dillons of the world, thanks to the same Court, are disarmed or emasculated, they are told to respect the “rights” of thieves, muggers, thugs, rapists, arsonists, looters, muggers, above the right of good citizens to be secure from such felons. “Good citizens, deprived of the processes of the law or the protection of the police, are supposed to accept their lot as the passive happy victims of “the unfortunate,” sheep to be sheared of feed to the wolves bleating about the loveliness of it all. It is “violence” if good citizens defend themselves; it is not “violent” but “protest” if they or their property are assaulted. So gun controls are the order of the day – gun controls that will disarm me of good will, but will not disarm the Mafia, the mobs out on a spree, the wolves on the prowl, the men of ill will. “This is a part of the “Liberal” sentimentality that does not see sin, evil, violence, as realities in the soul of man. To the “Liberal,” all we need is dialogue, discussion, compromise, co-existence, understanding – always in favor of the vicious and never in defense of the victim. The sentimental “Liberal,” fearful of self-reliant man, believes this to be a good thing; the cynical Power Boys pretend to believe it, and use it for their own ends. “Gun control is the new Prohibition. It will not work, as Prohibition did not work. But meanwhile, it will be tried, as a sentimental cure-all, a new usurpation of the rights of a once thoroughly self-reliant people, another step on the march to 1984. It is only a symptom of our modern disease, but it is well worth examining at a little more length. And, as I recently made a trip to the land of Sentimentalia, and brought back a published account of gun control there, I hope you will permit me to offer it as evidence speaking to our condition: “A few hundred of the several hundred million citizens of Sentimentalia have in recent years been shot by criminals. The Congress of that land, led by Senators Tom Prodd and Jokey Hidings, and egged on by the President, responded with a law to first register, and eventually confiscate, all the wicked instruments known as ‘guns.’ The law was passed amid tears of joy. “But, alas, when guns continued to be used by the happy thugs thus freed from the fear of being shot by self-reliant citizens, the Prohibitionists claimed that this meant that knives need to be forbidden… and then violence and murders would end.