Idol Retirement Quotes

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But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.
Friedrich Nietzsche
Lamentations about the tribulations of public life, followed by celebrations of the bucolic splendor of retirement to rural solitude, had become a familiar, even formulaic, posture within the leadership class of the revolutionary generation, especially within the Virginia dynasty. Everyone knew the classical models of latter-day seclusion represented by Cincinnatus and described by Cicero and Virgil. Declarations of principled withdrawal from the hurly-burly of politics to the natural rhythms of one’s fields or farms had become rhetorical rituals. If Washington’s retirement hymn featured the “vine and fig tree,” Jefferson’s idolized “my family, my farm, and my books.” The motif had become so commonplace that John Adams, an aspiring Cicero himself, claimed that the Virginians had worn out the entire Ciceronian syndrome: “It seems the Mode of becoming great is to retire,” he wrote Abigail in 1796. “It is marvellous how political Plants grow in the shade.” Washington
Joseph J. Ellis (Founding Brothers)
We have gods called “good education,” “retirement plan,” “personal network,” and “health.” Any of these, and more, can be an idol when they complete this sentence: Whatever happens, it will all be okay because… We all have our own reasons that it’ll all be okay: • because of how much I have in the bank, my home equity, my retirement accounts. I can rely on that. I’ve made responsible decisions, and as long as I keep doing that, everything will be fine. • because the right people are in charge of our country, making the right decisions, appointing the right officials. • because I’m a good person, and so surely good things will come my way too. • because at least I have my family, and they will continue to give me meaning and purpose as I go through my days, even if other things don’t go the way I want. • because I am a hard worker, I’m self-sufficient, and I can take care of myself and those around me no matter what. • because I plan ahead and won’t be caught off guard.
Meredith Miller (Woven: Nurturing a Faith Your Kid Doesn't Have to Heal From)
In 1972, my idol Gordon Banks was seriously injured in a car accident and lost an eye. He was still England goalkeeper and the world’s Number One. I was absolutely gutted for Banksie. His career was over prematurely. He did make a comeback in America for a time, but he said he felt like people were coming to watch a bit of a circus act: ‘Roll up, roll up! The world’s only one-eyed goalkeeper.’ And so he retired from football for good. When he lost his eye, I wanted to give him one of mine, that’s how much I thought of him.
Stephen Richards (Born to Fight: The True Story of Richy Crazy Horse Horsley)
The company will go public in a few months, and you’ll be rich enough to retire and never work again. Listen to me.’ Her manager was serious. ‘I’ve lived in this city long enough to know that the only thing these people can’t forgive is poverty. If you have enough money, they’ll forget everything. You’ll be fine.
Louise O'Neill (Idol)
Rather, difficulty in our work is a product of the Fall (Genesis 3:17–19). Since the Fall made our work difficult, and because we are in a fallen state, we naturally want to find a way not to do our work. In our culture, and even in the Church, our fallen state often shapes our attitude toward work. For example, in secular society, human fulfillment is often seen as an escape from work (i.e., early retirement or winning the lottery). On the other hand, for many people work is the center of their life and in effect becomes their idol — their means of personal fulfillment. The Bible warns against both of these mentalities.
Simon Turpin (Adam: First and the Last)