Philosophers On Friendship Quotes

I look back now and realize that the gift of a true friend is that she sees you not the way you see yourself or the way others see you. A true friend sees you for who you are and who you can become.

It is difficult to obtain the friendship of a cat. It is a philosophical animal... one that does not place its affections thoughtlessly.

Our faith in others betrays that we would rather have faith in ourselves. Our longing for a friend is our betrayer. And often with our love we want merely to overcome envy. And often we attack and make ourselves enemies, to conceal that we are vulnerable.

Some of our friends are our friends only because we used to be friends.

Dawn and dusk are mutual friends of the sun; one opens the door for him to a brand new day and the other one has to shut it to embrace the darkness of night.

It is a difficult matter to gain the affection of a cat. He is a philosophical, methodical animal, tenacious of his own habits, fond of order and neatness, and disinclined to extravagant sentiment. He will be your friend, if he finds you worthy of friendship, but not your slave.

Love from its very nature must be transitory. To seek for a secret that would render it constant would be as wild a search as for the philosopher’s stone or the grand panacea: and the discovery would be equally useless, or rather pernicious to mankind. The most holy band of society is friendship.

...To the Dolphin alone, beyond all other, nature has granted what the best philosophers seek: friendship for no advantage

Reuven listen to me. The Talmud says that a person should do two things for himself. One is to acquire a teacher. Do you remember the other." "Choose a friend," I said. "Yes. You know what a friend is, Reuven? A Greek philosopher said that two people who are true friends are like two bodies with one soul." I nodded. "Reuven, if you can, make Danny Saunders your friend." "I like him a lot, abba." "No. Listen to me. I am not talking about only liking him. I am telling you to make him your friend and to let him make you his friend.

In some rare cases, a friendship between two people benefits both of them, and what’s more, in some rarer cases, it benefits both of them equally.

Each mind conceives god in its own way. There may be as many variation of the god figure as there are people in the world

All the idylls of youth: beauty manifest in lakes, mountains, people; richness in experience, conversation, friendships. Nights during a full moon, the light flooded the wilderness, so it was possible to hike without a headlamp. We would hit the trail at two A.M., summiting the nearest peak, Mount Tallac, just before sunrise, the clear, starry night reflected in the flat, still lakes spread below us. Snuggled together in sleeping bags at the peak, nearly ten thousand feet up, we weathered frigid blasts of wind with coffee someone had been thoughtful enough to bring. And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

Atheists are the most honest of the human race. These people are unable to live a double life; they are unable to lie to themselves. Of course it's an evolutionary handicap, and if that handicap was widespread, our species would run the risk of extinction

Don't create unbelief or doubt in people's minds. When you do so you ruin their lives and you have nothing to give them in its place. It's ok if people delude themselves; those delusions keep their day running.

And what is a friend? More than a father, more than a brother: a traveling companion, with him, you can conquer the impossible, even if you must lose it later. Friendship marks a life even more deeply than love. Love risks degenerating into obsession, friendship is never anything but sharing. It is a friend that you communicate the awakening of a desire, the birth of a vision or a terror, the anguish of seeing the sun disappear or of finding that order and justice are no more. That's what you can talk about with a friend. Is the soul immortal, and if so why are we afraid to die? If God exists, how can we lay claim to freedom, since He is its beginning and its end? What is death, when you come down to it? The closing of a parenthesis, and nothing more? And what about life? In the mouth of a philosopher, these questions may have a false ring, but asked during adolescence or friendship, they have the power to change being: a look burns and ordinary gestures tend to transcend themselves. What is a friend? Someone who for the first time makes you aware of your loneliness and his, and helps you to escape so you in turn can help him. Thanks to him who you can hold your tongue without shame and talk freely without risk. That's it.

It was my good fortune to be linked with Mme. Curie through twenty years of sublime and unclouded friendship. I came to admire her human grandeur to an ever growing degree. Her strength, her purity of will, her austerity toward herself, her objectivity, her incorruptible judgement— all these were of a kind seldom found joined in a single individual... The greatest scientific deed of her life—proving the existence of radioactive elements and isolating them—owes its accomplishment not merely to bold intuition but to a devotion and tenacity in execution under the most extreme hardships imaginable, such as the history of experimental science has not often witnessed.

Once you believe that god is not a private property of anybody, you are on your way to becoming a new messiah. Maybe your own if not the world's

The real community of man, in the midst of all the self-contradictory simulacra of community, is the community of those who seek the truth, of the potential knowers...of all men to the extent they desire to know. But in fact, this includes only a few, the true friends, as Plato was to Aristotle at the very moment they were disagreeing about the nature of the good...They were absolutely one soul as they looked at the problem. This, according to Plato, is the only real friendship, the only real common good. It is here that the contact people so desperately seek is to be found...This is the meaning of the riddle of the improbable philosopher-kings. They have a true community that is exemplary for all other communities.

It is the privilege of affection to see a friend in all the situations of his soul.

Females and boys are the only creatures that propose others for friendship. As for the rest of us, friendship sort of just happens.

I dont celebrate any friendship that was build on hate, because we share the common enemy.

An atheist is someone who is disappointed in his search of god. He is a man who strongly needed god but couldn't find him. Atheism is a cry of despair

philosopher named Descartes,

It is when we are doing things together that friendship springs up – painting, sailing ships, praying, philosophizing, and fighting shoulder to shoulder. Friends look in the same direction.

It must not be forgotten that reason too needs to be sustained in all its searching by trusting dialogue and sincere friendship. A climate of suspicion and distrust, which can beset speculative research, ignores the teaching of the ancient philosophers who proposed friendship as one of the most appropriate contexts for sound philosophical enquiry.

Misfortune can present people with moral tests they simply cannot pass, writes philosopher Nir Eisikovits.

Don’t take life for granted. Don’t compare yourself to others. Don’t run from your problems. Don’t entertain negative people. Don’t abuse your friendships. Don’t hold onto the past. Don’t throw away opportunities. Don’t blame others for your failures. Don’t quarrel over small issues. Don’t make excuses for your mistakes. Don’t try to please your enemies. Don’t run from your responsibilities. Don’t force your opinions on others. Don’t complain about things you can change. Don’t compare yourself to anyone. Don’t let undeserving people into your life.

Understanding is fortune. Ignorance is poverty. Intuition is treasure. Wisdom is wealth. Anticipation is fortune. Fear is poverty. Hope is treasure. Faith is wealth. Comfort is fortune. Envy is poverty. Contentment is treasure. Fulfilment is wealth. Charity is fortune. Avarice is poverty. Peace is treasure. Happiness is wealth. Friendship is fortune. Hatred is poverty. Kindness is treasure. Love is wealth.

Why doesn't the pope convert to Calvinism? Why doesn't the Dalai Lama, convert to Christianity, why doesn't Billy Graham convert to Islam, Why doesn't the Ayatollahs convert to Buddhism, Why isn't Buddhism swept away? Religious leaders know that all religions are equal; they know that no one of them has the monopoly to the knowledge of God. They know that each religion is trying to find the hidden God and that no one religion can claim to have found him beyond doubt. That's why they remain where they are and respect each other.

We all carry a multitude of ghosts around with us: impressions of other people, strong or weak, deep from long acquaintance or shallow with brevity. Those ghosts are maps, updated with each encounter, made detailed, judged, liked or disliked. They are, if you ask a philosopher, all we can ever really know of the other people in the world.

Exercise helps the body grow. Enigmas help the mind grow. Hardship helps the heart grow. Goodness helps the soul grow. Pain helps the body grow. Riddles help the mind grow. Loss helps the heart grow. Temptations help the soul grow. Sleep helps the body grow. Reading helps the mind grow. Laughter helps the heart grow. Prayer helps the soul grow. Food helps the body grow. Work helps the mind grow. Friendships help the heart grow. Meditation helps the soul grow. Rest helps the body grow. Wisdom helps the mind grow. Joy helps the heart grow. Love helps the soul grow.

Peace is an ocean, harmony is the ship, tolerance is the captain, and strife is the storm. Joy is an ocean, faith is the ship, hope is the captain, and despair is the storm. Love is an ocean, kindness is the ship, compassion is the captain, and greed is the storm. Virtue is an ocean, prudence is the ship, goodness is the captain, and vice is the storm. Friendship is an ocean, trust is the ship, patience is the captain, and betrayal is the storm. Destiny is an ocean, purpose is the ship, character is the captain, and misfortune is the storm. Experience is an ocean, the present is the ship, the past is the captain, and pain is the storm. The soul is an ocean, the heart is the ship, the soul is the captain, and darkness is the storm. Life is an ocean, reality is the ship, awareness is the captain, and mortality is the storm. Eternity is an ocean, time is the ship, destiny is the captain, and death is the storm.

And thus was born The Seal Cove Theoretical Society, devoted to chit-chat, observation, current events, gossip, philosophical debate, and the occasional profound speculation, and bound together by friendship and forgiveness, which we all need, even if we deny it.

The distance between truth and lies is integrity, between need and want is contentment, between fate and chance is will, between vice and virtue is intention, between faith and doubt is conviction, between joy and grief is happiness, between strength and weakness is tenacity, between action and fear is courage, between hope and despair is expectation, between wealth and poverty is diligence, between friendship and humility is kindness, between life and death is existence, between eternity and time is reality, between war and peace is diplomacy, between God and intelligence is wisdom, between knowledge and ignorance is education, between sin and righteousness is desire, between God and religion is faith, between blessings and curses is obedience, between faith and science is God, between good and evil is light, between light and darkness is sight, between God and Lucifer is love, and between Heaven and Hell is faith.

Everybody we know surrounds himself with a fine house, fine books, conservatory, gardens, equipage, and all manner of toys, as screens to interpose between himself and his guest. Does it not seem as if man was of a very sly, elusive nature, and dreaded nothing so much as a full rencontre front to front with his fellow?

Choose to stay away from people who would not let you have your moment. They will talk about their moment in your moments. They will be like yeah you bought a car but my car. You have a house but my house. They don’t let you be and enjoy what you have without them comparing or mentioning what they have that is better than yours.

The only way to keep a friend is let go his stupid faults, and keep his silly love for you, with a bushel full of salt.

God has not yet revealed himself to no one in no unclear terms. Religions are attempts to find him; on that level they are all equal

You can buy a clock, but you cannot buy time. You can buy a bed, but you cannot buy sleep. You can buy excitement, but you cannot buy bliss. You can buy luxuries, but you cannot buy satisfaction. You can buy pleasure, but you cannot buy peace. You can buy possessions, but you cannot buy contentment. You can buy entertainment, but you cannot buy fulfillment. You can buy amusement, but you cannot buy happiness. You can buy books, but you cannot buy intelligence. You can buy degrees, but you cannot buy wisdom. You can buy fame, but you cannot buy honor. You can buy a reputation, but you cannot buy character. You can buy a priest, but you cannot buy a miracle. You can buy a doctor, but you cannot buy health. You can buy a scientist, but you cannot buy discoveries. You can buy a leader, but you cannot buy power. You can buy acceptance, but you cannot buy friendship. You can buy companions, but you cannot buy loyalty. You can buy allies, but you cannot buy dependability. You can buy partners, but you cannot buy fidelity. You can buy clothes, but you cannot buy class. You can buy toys, but you cannot buy youth. You can buy women, but you cannot buy love. You can buy houses, but you cannot buy homes. You can buy a computer, but you cannot buy intellect. You can buy makeup, but you cannot buy beauty. You can buy a pen, but you cannot buy imagination. You can buy a paintbrush, but you cannot buy inspiration. You can buy opinions, but you cannot buy truth. You can buy assumptions, but you cannot buy facts. You can buy evidence, but you cannot buy faith. You can buy fantasies, but you cannot buy reality.

JB's friends were poets and performance artists and academics and modern dancers and philosophers -- he had, Malcolm once observed, befriended everyone at their college who was least likely to make money -- and their lives were grants and residencies and fellowships and awards. Success, among JB's Hood Hall assortment, wasn't defined by your box-office numbers (as it was for his agent and manager) or your costars or your reviews (as it was by his grad-school classmates): it was defined simply and only by how good your work was, and whether you were proud of it.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

Truth is the eldest daughter of knowledge. Intelligence is the eldest daughter of wisdom. Perception is the eldest daughter of understanding. Exposure is the eldest daughter of awareness. Calmness is the eldest daughter of peace. Hope is the eldest daughter of faith. Charity is the eldest daughter of virtue. Humility is the eldest daughter of honor. Mercy is the eldest daughter of grace. Chastity is the eldest daughter of piety. Modesty is the eldest daughter of meekness. Desire is the eldest daughter of action. Prudence is the eldest daughter of caution. Trust is the eldest daughter of Integrity. Friendship is the eldest daughter of kindness. Tolerance is the eldest daughter of equality. Freedom is the eldest daughter of democracy. Praise is the eldest daughter of appreciation. Patience is the eldest daughter of diligence. Maturity is the eldest daughter of growth. Harmony is the eldest daughter of order. Sound is the eldest daughter of movement. Heat is the eldest daughter of motion. Acceleration is the eldest daughter of force. Experience is the eldest daughter of reality. Chance is the eldest daughter of destiny. Time is the eldest daughter of eternity.

What was it like for you before the gay movement?' the young gay student asked. 'You might not believe this.' Foucault replied, 'but I actually liked the scene before the gay liberation, when everything was more covert. It was like an underground fraternity, exciting and a bit dangerous. Friendship meant a lot, it meant a lot of trust, we protected each other, we related to each other by secret codes.

Poverty doesn't scare me, ignorance does. Work doesn't scare me, laziness does. Pleasure doesn't scare me, pain does. Charity doesn't scare me, weakness does. Chastisement doesn't scare me, flattery does. Friendship doesn't scare me, betrayal does. Enmity doesn't scare me, anger does. Marriage doesn't scare me, divorce does. Love doesn't scare me, heartache does. Sex doesn't scare me, parenting does. Ambition doesn't scare me, envy does. Adversity doesn't scare me, boredom does. Risk doesn't scare me, cowardice does. Competition doesn't scare me, mediocrity does. Defeat doesn't scare me, weakness does. Misfortune doesn't scare me, bitterness does. Maturing doesn't scare me, infirmity does. Life doesn't scare me, regret does. Aging doesn't scare me, death does. Existence doesn't scare me, oblivion does. War doesn't scare me, bloodshed does. Government doesn't scare me, corruption does. Politics doesn't scare me, manipulation does. Revolution doesn't scare me, tyranny does. Rebellion doesn't scare me, slavery does. Ideology doesn't scare me, fanaticism does. Religion doesn't scare me, immorality does. Faith doesn't scare me, hopelessness does. Morality doesn't scare me, evil does. God doesn't scare me, extremism does.

In point of fact, Hannah Arendt was one of those rare philosophers who believe that most people, deep down, are decent.37 She argued that our need for love and friendship is more human than any inclination towards hate and violence.

For, when the friendship is purely spiritual, the love of God grows with it; and the more the soul remembers it, the more it remembers the love of God, and the greater the desire it has for God; so that, as the one grows, the other grows also. For the spirit of God has this property, that it increases good by adding to it more good, inasmuch as there is likeness and conformity between them. But, when this love arises from the vice of sensuality aforementioned, it produces the contrary effects; for the more the one grows, the more the other decreases, and the remembrance of it likewise. If that sensual love grows, it will at once be observed that the soul's love of God is becoming colder, and that it is forgetting Him as it remembers that love; there comes to it, too, a certain remorse of conscience. And, on the other hand, if the love of God grows in the soul, that other love becomes cold and is forgotten; for, as the two are contrary to one another, not only does the one not aid the other, but the one which predominates quenches and confounds the other, and becomes strengthened in itself, as the philosophers say. Wherefore Our Saviour said in the Gospel: 'That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.' That is to say, the love which is born of sensuality ends in sensuality, and that which is of the spirit ends in the spirit of God and causes it to grow. This is the difference that exists between these two kinds of love, whereby we may know them.

Don't beg for houses, build them. Don't beg for jobs, create them. Don't beg for degrees, acquire them. Don't beg for titles, earn them. Don't beg for opportunities, provide them. Don't beg for helpers, draw them. Don't beg for possessions, attain them. Don't beg for followers, win them. Don't beg for admirers, multiply them. Don't beg for money, work for it. Don't beg for power, contest for it. Don't beg for success, strive for it. Don't beg for respect, achieve for it. Don't beg for friendship, love for it. Don't beg for eminence, perform for it. Don't beg for honor, accomplish for it. Don't beg for devotion, contest it. Don't beg for love, serve for it. Don't beg for understanding, yearn for it. Don't beg for freedom, struggle for it. Don't beg for equality, vote for it. Don't beg for justice, combat for it. Don't beg for peace, battle for it. Don't beg for change, push for it. Don't beg for education, labor for it. Don't beg for dignity, contend for it. Don't beg for unity, endeavor for it.

Decolonization is the process whereby we intend the conditions we want to live and social relations we wish to have. We have to supplant the colonial logic of the state itself. German philosopher Gustav Landauer wrote almost a hundred years ago that "the State is a condition, a certain relationship between human beings, a mode of behaviour; we destroy it by contracting other relationships." Decolonization requires us to exercise our sovereignties differently, and reconfigure our communities based on shared experiences, ideals, and visions. Almost all indigenous formulations of sovereignty--such as the Two Row Wampum agreement of peace, friendship, and respect between the Haudenosaunee nations and settlers--are premised on revolutionary notions of respectful coexistence and stewardship of the land, which goes far beyond any Western liberal democratic ideal. Original blog post: Unsettling America: Decolonization in Theory and Practice. Quoted In: Decolonize Together: Moving beyond a Politics of Solidarity toward a Practice of Decolonization. Taking Sides.

When perplexed, light appears to you in the form of truth; when troubled, in the form of reason; when sad, in the form of understanding; and when heartbroken, in the form of love. When perplexed, love appears to you in the form of friendships; when troubled, in the form of family; when sad, in the form of lovers; and when heartbroken, in the form of God. When perplexed, God appears to you in the form of wisdom; when troubled, in the form of patience; when sad, in the form of joy; and when heartbroken, in the form of peace.

A philosopher is one who, as an athlete of totality, is laden with the weight of the world. The essence of philosophy as a form of living is philponia — friendship with the entirety of weighty and worth things. The love of wisdom and the love of the weight of the one whole are unified.

With new friendships had come visits to the philosophers and teachers of rhetoric; and, presently, the chance to learn from experts the art of war. He had longed for home and had returned with gladness; but by then he had been received into the mystery of Hellas, forever her initiate. Athens was her altar, almost her self. All he asked of Athens was to restore her glories; her present leaders seemed to him like the Phokians at Delphi, unworthy men who had seized a holy shrine. Deep in his mind moved a knowledge that for Athenians freedom and glory went together; but he was like a man in love, who thinks the strongest trait of the loved one’s nature will be easily changed, as soon as they are married.

[quoting British philosopher Edward Carpenter] I used to go and sit on the beach at Brighton and dream, and now I sit on the shore of human life and dream practically the same dreams. I remember about that time that I mention - or it may have been a trifle later - coming to the distinct conclusion that there were only two things really worth living for - the glory and beauty of Nature, and the glory and beauty of human love and friendship. And to-day I still feel the same. What else indeed is there? All the nonsense about riches, fame, distinction, ease, luxury and so forth - how little does it amount to! These things are so obviously second-hand affairs, useful only and in so far as they may lead to the first two, and short of their doing that liable to become odious and harmful. To become united and in line with the beauty and vitality of Nature (but, Lord help us! we are far enough off from that at present), and to become united with those we love - what other ultimate object in life is there? Surely all these other things, these games and examinations, these churches and chapels, these district councils and money markets, these top-hats and telephones and even the general necessity of earning one's living - if they are not ultimately for that, what are they for?

When you maximize your intelligence you minimize your sweat. When you maximize your talents you minimize your competition. When you maximize your education you minimize your ignorance. When you maximize your strengths you minimize your weaknesses. When you maximize your opportunities you minimize your regrets. When you maximize your assets you minimize your debts. When you maximize your money you minimize your lack. When you maximize your wisdom you minimize your mistakes. When you maximize your integrity you minimize your disgrace. When you maximize your patience you minimize your anger. When you maximize your joys you minimize your bitterness. When you maximize your pleasures you minimize your sorrows. When you maximize your charity you minimize your greed. When you maximize your modesty you minimize your ego. When you maximize your love you minimize your fear. When you maximize your virtues you minimize your vices. When you maximize your needs you minimize your wants. When you maximize your diplomacy you minimize your opposition. When you maximize your compassion you minimize your conflicts. When you maximize your gratitude you minimize your unhappiness. When you maximize your kindness you minimize your enemies. When you maximize your friendships you minimize your troubles. When you maximize your relationships you minimize your hardships. When you maximize your marriage you minimize your struggles.

In the real world, in the grand scheme of life, this year is going to count for exactly nothing. These are the friendships that don't last and the choices that don't count. All those things we freak out about now, like who's going to be class president and are we going to win the game this weekend- there's going to be a time when we can't remember caring about them. In exactly three hundred and sixty five days from right now, wearing your letter jacket will make you look like the lamest of losers.

I felt convinced that however it might have been in former times, in the present stage of the world, no man's faculties could be developed, no man's moral principle be enlarged and liberal, without an extensive acquaintance with books. to me they stood in the place of an active career, of ambition, and those palpable excitements necessary to the multitude. The collation of philosophical opinions, the study of historical facts, the acquirement of languages, were at once my recreation, and the serious aim of my life.

Knowledge lightens problems, intelligence alleviates obstacles, ignorance aggravates hindrances, imprudence worsens disadvantages, inexperience magnifies failure, and wisdom overthrows defeat. Courage lightens distress, hope alleviates grief, doubt aggravates discomfort, fear worsens trouble, worry magnifies anxiety, and faith overthrows despair. Intimacy lightens malice, friendship alleviates acrimony, lust aggravates infirmity, iniquity worsens suffering, debauchery magnifies agony, and love overthrows pain.

I have spoken of reinventing marriage, of marriages achieving their rebirth in the middle age of the partners. This phenomenon has been called the 'comedy of remarriage' by Stanley Cavell, whose Pursuits of Happiness, a film book, is perhaps the best marriage manual ever published. One must, however, translate his formulation from the language of Hollywood, in which he developed it, into the language of middle age: less glamour, less supple youth, less fantasyland. Cavell writes specifically of Hollywood movies of the 1930s and 1940s in which couples -- one partner is often the dazzling Cary Grant -- learn to value each other, to educate themselves in equality, to remarry. Cavell recognizes that the actresses in these movie -- often the dazzling Katherine Hepburn -- are what made them possible. If read not as an account of beautiful people in hilarious situations, but as a deeply philosophical discussion of marriage, his book contains what are almost aphorisms of marital achievement. For example: ....'[The romance of remarriage] poses a structure in which we are permanently in doubt who the hero is, that is, whether it is the male or female who is the active partner, which of them is in quest, who is following whom.' Cary grant & Katherine Hepburn "Above all, despite the sexual attractiveness of the actors in the movies he discusses, Cavell knows that sexuality is not the ultimate secret in these marriage: 'in God's intention a meet and happy conversation is the chiefest and noblest end of marriage. Here is the reason that these relationships strike us as having the quality of friendship, a further factor in their exhilaration for us.' "He is wise enough, moreover, to emphasize 'the mystery of marriage by finding that neither law nor sexuality (nor, by implication, progeny) is sufficient to ensure true marriage and suggesting that what provides legitimacy is the mutual willingness for remarriage, for a sort of continuous affirmation. Remarriage, hence marriage, is, whatever else it is, an intellectual undertaking.

It is impossible to separate: heat and light, warmth and fire, joy and laughter, bliss and contentment, pleasure and elation, euphoria and excitement, faith and certainty, pride and destruction, hope and anticipation, desire and expection, love and affection, passion and devotion, misery and hatred, temper and violence, rage and resentment, lust and infatuation, sentiment and opinion, zeal and ambition, confidence and conviction, anger and bitterness, loyalty and friendship, joy and laughter, peace and calmness, patience and composure, truth and virtue, courage and fortitude, mercy and charity, service and honor, need and desire, life and activity, being and reality, and time and eternity.

When I heard of the shady tactics of the Moonies, my initial indignation was modified by empathy. I remembered only too well all the innocuous-sounding "fronts" operated by Evangelicals in order to witness to sinners, e.g., coffee houses, concerts, philosophical forums, religious surveys. None of these was ever billed for what it was. The idea was to hook the unsuspecting sinner and win an opportunity to tell him the gospel. Similar Machiavellian tactics govern various interpersonal contacts. A campus leader or foreign student may find himself the object of an Evangelical's friendly attention, not realizing he has been singled out for "friendship evangelism" because of his potentially strategic position.

The objection to a philosophic life that it renders us useless to our friends would never have arisen in a modern mind: it belongs rather to classical antiquity. Antiquity knew the stronger bonds of friendship, meditated upon it, and almost took it to the grave with it. This is the advantage it has over us: we, on the other hand, can point to our idealisation of sexual love. All the great excellencies of ancient humanity owed their stability to the fact that man was standing side by side with man, and that no woman was allowed to put forward the claim of being the nearest and highest, nay even sole object of his love, as the feeling of passion would teach. Perhaps our trees do not grow so high now owing to the ivy and the vines that cling round them.

Africa is the ancestral home of black people; our arms are open, in love we welcome you. Africa is the ancestral home of white people; our hearts are open, in joy we welcome you. Africa is the ancestral home of Asian people; our minds are open, in peace we welcome you. Africa is the ancestral home of Middle Eastern people; our homes are open, in delight we welcome you. Africa is the ancestral home of Aboriginal people; our banks are open, in understanding we welcome you. Africa is the ancestral home of European people; our schools are open, in humility we welcome you. Africa is the ancestral home of American people; our markets are open, in friendship we welcome you. Africa is the ancestral home of all people; our countries are open, in appreciation we welcome you.

...there is an emotional poverty in the Ethics, which is not found in the earlier philosophers. There is something unduly smug and comfortable about Aristotle’s speculations on human affairs; everything that makes men feel a passionate interest in each other seems to be forgotten. Even his account of friendship is tepid. He shows no sign of having had any of those experiences which make it difficult to preserve sanity; all the more profound aspects of the moral life are apparently unknown to him. He leaves out, one may say, the whole sphere of human experience with which religion is concerned. What he has to say is what will be useful to comfortable men of weak passions; but he has nothing to say to those who are possessed by a god or a devil, or whom outward misfortune drives to despair.

To lovers out there …. A matured person never laughs at other people who are trying to find love or partners, because they understand the reality, but a childish person laughs at them , because everything to them Is a joke. Never make fun of people who are on dating sites. Looking for love, friendship, relationship or partner, because you manage to find your partner or lover somewhere else. Dating sites, It just like another platform, another mall like any other place. Love can be found anywhere. People finding love on social media platform or dating sites. It doesn’t make It less genuine. Why are you worried or ashamed what people will say when you are looking for a partner, meanwhile It Is you who Is In need, lonely and alone. Longing for companion or some company. Being alone It is not a sign of bravery or Independency.

We have been taught that we are justified by faith, not works, and, somehow, the very idea of being a Christian for what we will get out of it is distasteful. But the image of reward in the New Testament doesn’t work like that. It isn’t a matter of calculation, of doing a difficult job in order to be paid a wage. It is much more like working at a friendship or a marriage in order to enjoy the other person’s company more fully. It is more like practicing golf in order that we can go out on the course and hit the ball in the right direction. It is more like learning German or Greek so that we can read some of the great poets and philosophers who wrote in those languages. The “reward” is organically connected to the activity, not some kind of arbitrary pat on the back, otherwise unrelated to the work that was done. And it is always far in abundance beyond any sense of direct or equivalent payment.

The common quest or vision which unites Friends does not absorb them in such a way that they remain ignorant or oblivious of one another. On the contrary it is the very medium in which their mutual love and knowledge exist. One knows nobody so well as one’s ‘fellow’. Every step of the common journey tests his metal; and the tests are tests we fully understand because we are undergoing them ourselves. Hence, as he rings true time after time, our reliance, our respect, and our admiration blossom into an Appreciative Love of a singularly robust and well-informed kind. If, at the outset, we had attended more to him and less to the thing our Friendship is ‘about’, we should not have come to know or love him so well. You will not find the warrior, the poet, the philosopher, or the Christian by staring in his eyes as if he were your mistress: better fight beside him, read with him, argue with him, pray with him.

You know when they get really against women? When all the scholars start studying philosophy.” The misogyny running through fiqh, said the Sheikh, was a matter not merely of scholars’ medieval mores, but of the influence of the Greek philosophers on them. Aristotle, a man who held that the subjugation of women was both “natural” and a “social necessity,” influenced key Muslim thinkers who shaped medieval fiqh, argued Akram. Before Aristotle became a core text, and before the medieval scholars enshrined their views on gender roles in Islamic law, men and women were accorded far more equal freedoms in Islam, he explained. He sketched peaks and troughs in the air, as if plotting the rise and fall of sexism through history. “God Rest Ye Merry, Gentlemen” was reaching its crescendo above us. “So why do people get obsessed with following the schools of law?” I asked. “Why not just go back to the Quran?” A wide, bright smile. “People can

Pleasure is worth silver. Contentment is worth gold. Freedom is worth diamonds. Peace is worth priceless treasure. Hope is worth silver. Faith is worth gold. Joy is worth diamonds. Love is worth priceless treasure. Truth is worth silver. Knowledge is worth gold. Understanding is worth diamonds. Wisdom is worth priceless treasure. Charm is worth silver. Reputation is worth gold. Honor is worth diamonds. Character is worth priceless treasure. Friendship is worth silver. Companionship is worth gold. Individuality is worth diamonds. Unity is worth priceless treasure. Books are worth silver. Teachers are worth gold. Experience is worth diamonds. Enlightenment is worth priceless treasure. Days are worth silver. Months are worth gold. Years are worth diamonds. Decades are worth priceless treasure. Existence is worth silver. Time is worth gold. Life is worth diamonds. Eternity is worth priceless treasure. Creation is worth silver. Nature is worth gold. Mankind is worth diamonds. God is worth priceless treasure.

Machiavelli’s second metaphor alludes to the fact that Fortune was always seen as a feminine force. Like any woman, she responds best, he believes, to rough handling. He argues that in dealings with Fortune it is advisable to act impetuously “because Fortune is a woman and if she is to be submissive it is necessary to beat and coerce her.” However disagreeable the image, it is worth remembering that gendered interpretations of philosophical conceptions have a lengthy history, and that Machiavelli elsewhere speaks of winning over Fortune by means of friendship and harmonious action. The idea of battering Fortune into submission did not, in fact, originate with Machiavelli. Seventy years earlier, in Somnium de Fortuna (The Dream of Fortune), Aeneas Silvius Piccolomini had Fortune claim she despised those who “run away from me” and favored “those who put me to flight.” The upshot, at any rate, is that one can manage the caprice of Fortune—a comforting philosophy for the former Second Chancellor to contemplate from his lonely exile in the Albergaccio.

Truth also consists of relationships between events. Truth occurs when things communicate with each other on the basis of a similarity or some other form of closeness between them, when they turn towards each other and enter into relationships with each other, even befriend each other: truth [la vérité] will be attained by him [the author] only when he takes two different objects, states the connection between them … and encloses them in the necessary links of a wellwrought style; truth – and life too – can be attained by us only when, by comparing a quality common to two sensations, we succeed in extracting their common essence and in reuniting them to each other, liberated from the contingencies of time, within a metaphor[, thus linking them to each other through the ineffable efficacy of the combination of words].22 Only relationships based on similarity, friendship or affinity make things true. Truth is opposed to the accident of pure contiguity. Truth means commitment, relationship and closeness. Only through intense relationships do things become real in the first place:

On his journey home from delivering his acceptance speech in Sweden the following summer, Einstein stopped in Copenhagen to see Bohr, who met him at the train station to take him home by streetcar. On the ride, they got into a debate. “We took the streetcar and talked so animatedly that we went much too far,” Bohr recalled. “We got off and traveled back, but again rode too far.” Neither seemed to mind, for the conversation was so engrossing. “We rode to and fro,” according to Bohr, “and I can well imagine what the people thought about us.”43 More than just a friendship, their relationship became an intellectual entanglement that began with divergent views about quantum mechanics but then expanded into related issues of science, knowledge, and philosophy. “In all the history of human thought, there is no greater dialogue than that which took place over the years between Niels Bohr and Albert Einstein about the meaning of the quantum,” says the physicist John Wheeler, who studied under Bohr. The social philosopher C. P. Snow went further. “No more profound intellectual debate has ever been conducted,” he proclaimed.44 Their dispute went to the fundamental heart of the design of the cosmos: Was there an objective reality that existed whether or not we could ever observe it? Were there laws that restored strict causality to phenomena that seemed inherently random? Was everything in the universe predetermined?

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself. We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing.

Where truth is high ignorance is low. Where certainty is high speculation is low. Where pleasure is high pain is low. Where joy is high grief is low. Where love is high fear is low. Where modesty is high ego is low. Where tolerance is high injustice is low. Where mercy is high vengeance is low. Where integrity is high distrust is low. Where justice is high crime is low. Where equality is high abuse is low. Where freedom is high slavery is low. Where wealth is high poverty is low. Where knowledge is high illiteracy is low. Where wisdom is high imprudence is low. Where harmony is high anarchy is low. Where peace is high turmoil is low. Where order is high chaos is low. Where faith is high doubt is low. Where light is high darkness is low. Where good is high evil is low. Where strength is high weakness is low. Where pride is high wisdom is low. Where sorrow is high bliss is low. Where error is high truth is low. Where despair is high confidence is low. Where silence is high speech is low. Where tyranny is high liberty is low. Where shame is high honor is low. Where guilt is high innocence is low. Where illusion is high reality is low. Where bitterness is high happiness is low. Where want is high needs is low. Where pain is high pleasure is low. Where fear is high love is low. Where trouble is high comfort is low. Where fear is high certainty is low. Where desire is high fulfillment is low. Where apathy is high hope is low. Where confusion is high clarity is low. Where greed is high contentment is low. Where disloyalty is high friendship is low. Where wrath is high goodness is low. Where vice is high virtue is low.

There is no road wider than ignorance, no path narrower than virtue, no bridge sturdier than understanding, no shortcut safer than prudence, and no highway quicker than enlightenment. There is no road wider than adversity, no path narrower than bitterness, no bridge sturdier than patience, no shortcut safer than kindness, and no highway quicker than faith. There is no road wider than anger, no path narrower than expectation, no bridge sturdier than hope, no shortcut safer than fortitude, and no highway quicker than love. There is no road wider than discomfort, no path narrower than grief, no bridge sturdier than joy, no shortcut safer than contentment, and no highway quicker than fulfillment. There is no road wider than strife, no path narrower than enmity, no bridge sturdier than faithfulness, no shortcut safer than friendship, and no highway quicker than compassion. There is no road wider than indiscipline, no path narrower than arrogance, no bridge sturdier than humility, no shortcut safer than prudence, and no highway quicker than grace. There is no road wider than injustice, no path narrower than integrity, no bridge sturdier than truth, no shortcut safer than tolerance, and no highway quicker than mercy. There is no road wider than uncertainty, no path narrower than guilt, no bridge sturdier than innocence, no shortcut safer than caution, and no highway quicker than proof. There is no road wider than incompetence, no path narrower than excellence, no bridge sturdier than focus, no shortcut safer than diligence, and no highway quicker than ingenuity. There is no road wider than misfortune, no path narrower than fate, no bridge sturdier than time, no shortcut safer than chance, and no highway quicker than eternity.

Eventually the term ended and I was on the windy mountain road to camp, still slightly worried that I’d made a wrong turn in life. My doubt, however, was short-lived. The camp delivered on its promise, concentrating all the idylls of youth: beauty manifest in lakes, mountains, people; richness in experience, conversation, friendships. Nights during a full moon, the light flooded the wilderness, so it was possible to hike without a headlamp. We would hit the trail at two A.M., summiting the nearest peak, Mount Tallac, just before sunrise, the clear, starry night reflected in the flat, still lakes spread below us. Snuggled together in sleeping bags at the peak, nearly ten thousand feet up, we weathered frigid blasts of wind with coffee someone had been thoughtful enough to bring. And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

If you can count your friends - those who will miss you, perhaps shed a tear for you after you conk off - you're one lucky fellow. I guess I am lucky. Then again, who can tell? May be I will have to cut off a finger! For, who knows, in the passage of time, who turns yellow.

The German philosopher Nietzsche said that there are many more unhappy marriages than unhappy people. It isn't lack of love which makes for unhappy marriages, but lack of friendship within the marriage. Friendship is far more demanding than marriage, which is, after all, only a contract dealing with property and inheritance (from 'Bell of the Desert' by Alan Gold)

Why should Milton, Shakespeare, and Lord Bacon, and Sir Philip Sidney die? Perhaps yet they shall not wholly die. I am not contented to visit the house in Bread-Street where Milton was born, or that in Bunhill-Row where he died, I want to repair to the place where he now dwells. Some spirit shall escape from his ashes, and whisper to me things unfelt before. I am not satisfied to converse only with the generation of men that now happens to subsist; I wish to live in intercourse with the Illustrious Dead of All Ages. I demand the friendship of Zoroaster. Orpheus, and Linus, and Musaeus shall be welcome to me. I have a craving and an earnest heart, that can never be contented with anything in this sort, while something more remains to be obtained. And I feel that thus much at least the human race owes to its benefactors, that they should never be passed by without an affectionate remembrance. I would say, with Ezekiel, the Hebrew, in his Vision, ‘Let these dry bones live!’ Not let them live merely in cold generalities and idle homilies of morality; but let them live, as my friends, my philosophers, my instructors, and my guides! I would say with the moralist of old, ‘Let me act, as I would wish to have acted, if Socrates or Cato were the spectators of what I did!’ And I am not satisfied only to call them up by a strong effort of the imagination, but I would have them, and men like them, ‘around my path, and around my bed,’ and not allow myself to hold a more frequent intercourse with the living, than with the good departed.

You will not find the warrior, the poet, the philosopher or the Christian by staring into his eyes as if he were your mistress: better to fight beside him, read with him, argue with him, pray with him.104

No one wanted to get in a fight with Amos," said the psychologist Irv Beaterman. "Not in public. I only once ever say anyone do it. It was this philosopher at a conference. He gets up to give his talk. He's going to challenge heuristics. Amos was there. When he finished talking, Amos got up to rebut. It was like an ISIS beheading but with humour.

Sophia became the Goddess of philosophers. Hers is a philosophy of fire, for she kindles the fire within the soul; without her enthusiasm (literally "god-inspiration") there is no warmth m our actions. Although many ancient philosophers retained their allegiances to the mystery cults of the gods, even as some philosophers are still adherents of religions today, so many more took the gods back to their primal atomic principles into greater and greater abstraction; the result is that, for many people, philosophy no longer bears its original meaning - literally "love of wisdom" - but is split off from the realities of existence...Yet the study of wisdom means friendship with Sophia, and kinship with Wisdom brings immortality.

Friendship — The objection to the philosophical life that claims that through it one becomes worthless to one's friends would never occur to a modern: it belongs to antiquity. Antiquity profoundly and intensively lived out and thought through friendship to the limit and almost took friendship along with itself to the grave. This is its advantage over us: by comparison we offer idealized sexual love. All great abilities possessed by the people of antiquity took their purchase from the fact that man stood beside man, and that no woman was permitted to lay claim to being the nearest, highest, let alone exclusive object of his love — as sexual passion teaches us to feel. Perhaps our trees fail to grow as high owing to the ivy and grape vines that cling to them.

People who go through a lot, are the kindest people you can find, because they are always considerate of others.

Don't Deceive Your Closest Allies, The Only One Who Is Made A Fool Is Yourself

Epicurus considered friendship one of life’s great pleasures. “Of all the things which contribute to a blessed life, none is more important, more fruitful, than friendship,” he said.

[I]t tends to be a sort of excess of friendship, and it is felt towards a single person.” There is something charming about that phrase, an “excess of friendship.” It beautifully captures the idea of overflowing with good feelings.

Through the ages, an impressive number of philosophers—from hedonists to transcendentalists—have rated friendship as life’s greatest pleasure.

Learn to separate your work life from your personal life. That includes your position or titles. Once you use your work position or titles, in your social or personal space. You will lose your social or personal space. It be in your relations. The relationship dies. In your friendship. The friendship dies. In your family. The family bond and love die. It is because you can’t use power, force, pressure, demands, or commands on love. It dies.

Excessive friendship, like enmity, is scary.

Terry Hanlon was no ordinary man. He was an extravagantly wild and irrepressible sportsman. Terry was a poet, philosopher and artist. He had anarchy in his soul. He disregarded the rules, and we were all jealous of his freedom and ability to make us laugh and sometimes cry.

After this speech the two girls sat many minutes silent, each thoughtful: Fanny meditating on the different sorts of friendship in the world, Mary on something of less philosophic tendency.

I don't claim to know all the answers but I can be your friend, philosopher, and guide.

Rhetoric may be defined as the faculty of observing in any given case the available means of persuasion. This is not a function of any other art. Aristotle

A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side. Aristotle

Courage is the first of human qualities because it is the quality which guarantees the others. Aristotle

In making a speech one must study three points: first, the means of producing persuasion; second, the language; third the proper arrangement of the various parts of the speech.

The worst form of inequality is to try to make unequal things equal. Aristotle ***

Moral excellence comes about as a result of habit. We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts. Aristotle

All human actions have one or more of these seven causes: chance, nature, compulsions, habit, reason, passion, desire. Aristotle

Men are swayed more by fear than by reverence. Aristotle