Renowned Friendship Quotes

The usual consolations of life, friendship and sex included, appealed to Newton hardly at all. Art, literature, and music had scarcely more allure. He dismissed the classical sculptures in the Earl of Pembroke's renowned collection as "stone dolls." He waved poetry aside as "a kind of ingenious nonsense." He rejected opera after a single encounter. "The first Act I heard with pleasure, the 2d stretch'd my patience, at the 3d I ran away.

Beyond question the feeling of a lover has in it something akin to friendship; one might call it friendship run mad. But, though this is true, does anyone love for the sake of gain, or promotion, or renown? Pure love, regardless of all other things, kindles the soul with the desire for the beautiful object, not without the hope of a return of affection.

Beyond question the feeling of a lover has in it something akin to friendship; one might call it friendship run mad. But, though this is true, does anyone love for the sake of gain, or promotion, or renown? Pure[7] love, careless of all other things, kindles the soul with desire for the beautiful object, not without the hope of a return of the affection.

Beyond question the feeling of a loves has in it something akin to friendship; one might call it friendship run mad. But, though this is true, does anyone love for the sake of gain, or promotion, or renown? Pure love, regardless of all other things, kindles the soul with the desire for the beautiful object, not without the hope of a return of affection.

If love at first sight were mutual, or to be conciliated by kind offices; if the fondest affection were not so often repaid and chilled by indifference and scorn; if so many lovers both before and since the madman in Don Quixote had not ‘worshipped a statue, hunted the wind, cried aloud to the desert’; if friendship were lasting; if merit were renown, and renown were health, riches, and long life; or if the homage of the world were paid to conscious worth and the true aspirations after excellence, instead of its gaudy signs and outward trappings, then indeed I might be of opinion that it is better to live to others than one’s self; but as the case stands, I incline to the negative side of the question.

The best word shakers were those who understood the true power of words. They were always able to climb the highest. One such word shaker was a small, skinny girl. She was renowned as the last of her region because she knew how powerless a person could be without words. She had desire. She was hungry for them. One day, however, she met a man who was despised by her homeland, even though he was born in it. They became good friends, and when the man was sick, the word shaker allowed a single teardrop to fall on his face. The tear was made of friendship - a single word - which dried and became a seed. When next the girl was in the forest, she planted that seed amongst the other trees. She watered it before and after every shift.

The directionality and asymmetry of similarity relations are particularly noticeable in similes and metaphors,” Amos wrote. “We say ‘Turks fight like tigers’ and not ‘tigers fight like Turks.’ Since the tiger is renowned for its fighting spirit, it is used as the referent rather than the subject of the simile. The poet writes ‘my love is as deep as the ocean,’ not ‘the ocean is as deep as my love,’ because the ocean epitomizes depth.” When people compared one thing to another—two people, two places, two numbers, two ideas—they did not pay much attention to symmetry. To Amos—and to no one else before Amos—it followed from this simple observation that all the theories that intellectuals had dreamed up to explain how people made similarity judgments had to be false.

But college life was renowned for all the first-year friendships, people moved around like musical chairs.

Mid-twentieth-century Virginia congratulated itself on having devised the “Virginia Way,” a distinctive form of Jim Crow in which Blacks and whites lived peaceably together in lives of “separation by consent,” in the words of Douglas Southall Freeman, a Richmond newspaper editor and renowned Robert E. Lee biographer. Freeman acknowledged that this was a social order designed to perpetuate “the continued and unchallengeable dominance of Southern whites,” who, he told his readers, would work to provide the assurance of safety and security to Black Virginians in return for their acquiescence in the status quo. “Southern Negroes,” he explained, “have far more to gain by conforming than by rebellion … by deserving rather than demanding more.” Elite white Virginians, he posited, had inherited a legacy of gentility accompanied by the imperatives of noblesse oblige; Virginia’s Black people, in turn, were “inherently of a higher type than those of any other state.” Nowhere else, Freeman insisted, “are the Negroes more encouraged through the influence of friendship for and confidence in them, on the part of whites, to be law abiding and industrious.” But never to claim equality.5

Goodness in other people naturally arouses our affection and friendship, not because it’s of some material advantage to us, but because it’s the mirror image of our own potential for virtue, and so loved for its own sake. For instance, the Roman statesman Laelius the Wise, renowned for his own exemplary friendship with Scipio Africanus the Younger, had studied Stoic philosophy under the scholarchs Diogenes of Babylon and Panaetius. In a dialogue entitled On Friendship, Cicero portrays him saying that ‘nothing else in the whole world is so completely in harmony with Nature’ as true friendship, a profound agreement in the feelings and values of two people, supported by mutual goodwill and affection.

In a kingdom ruled by an evil king, how can the subjects be happy? In a bad friend’s friendship, how can one be at peace? With an evil wife, how can there be love in a home? By teaching a bad disciple, how can one gain renown?