Unsuccessful Life Quotes

Successful people are always looking for opportunities to help others. Unsuccessful people are always asking, "What's in it for me?

Successful people have no fear of failure. But unsuccessful people do. Successful people have the resilience to face up to failure—learn the lessons and adapt from it.

Wealth File 1. Rich people believe "I create my life." Poor people believe "Life happens to me." 2. Rich people play the money game to win. Poor people play the money game to not lose. 3. Rich people are committed to being rich. Poor people want to be rich. 4. Rich people think big. Poor people think small. 5. Rich people focus on opportunities. Poor people focus on obstacles. 6. Rich people admire other rich and successful people. Poor people resent rich and successful people. 7. Rich people associate with positive, successful people. Poor people associate with negative or unsuccessful people. 8. Rich people are willing to promote themselves and their value. Poor people think negatively about selling and promotion. 9. Rich people are bigger than their problems. Poor people are smaller than their problems. 10. Rich people are excellent receivers. Poor people are poor receivers. 11. Rich people choose to get paid based on results. Poor people choose to get paid based on time. 12. Rich people think "both". Poor people think "either/or". 13. Rich people focus on their net worth. Poor people focus on their working income. 14. Rich people manage their money well. Poor people mismanage their money well. 15. Rich people have their money work hard for them. Poor people work hard for their money. 16. Rich people act in spite of fear. Poor people let fear stop them. 17. Rich people constantly learn and grow. Poor people think they already know.

The successful person and the unsuccessful person are looking at the same world; the difference between them is what they see.

As a child I was told and believed that there was a treasure buried beneath every rainbow. I believed it so much that I have been unsuccessfully chasing rainbows most of my life. I wonder why no one ever told me that the rainbow and the treasure were both within me.

I still can't figure out if it's bravery or cowardice to take your own life. I can't figure out whether it's being selfish, or selfless. It is the ultimate act of letting go of oneself, or a cheap act of self-possession? People say a failed attempt is a cry for help. I guess that's true if the person meant it to be unsuccessful. But then, I guess most failed attempts aren't entirely sincere, because, let's face it, if you want to off yourself, there are plenty of ways to make sure it works.

Freuchen tells how one day, after coming home hungry from an unsuccessful walrus-hunting expedition, he found one of the successful hunters dropping off several hundred pounds of meat. He thanked him profusely. The man objected indignantly: "Up in our country we are human!" said the hunter. "And since we are human we help each other. We don't like to hear anybody say thanks for that. What I get today you may get tomorrow. Up here we say that by gifts one makes slaves and by whips one makes dogs. ... The refusal to calculate credits and debits can be found throughout the anthropological literature on egalitarian hunting societies. Rather than seeing himself as human because he could make economic calculations, the hunter insisted that being truly human meant refusing to make such calculations, refusing to measure or remember who had given what to whom, for the precise reason that doing so would inevitably create a world where we began "comparing power with power, measuring, calculating" and reducing each other to slaves or dogs through debt. It's not that he, like untold millions of similar egalitarian spirits throughout history, was unaware that humans have a propensity to calculate. If he wasn't aware of it, he could not have said what he did. Of course we have a propensity to calculate. We have all sorts of propensities. In any real-life situation, we have propensities that drive us in several different contradictory directions simultaneously. No one is more real than any other. The real question is which we take as the foundation of our humanity, and therefore, make the basis of our civilization.

The three boys stood in the darkness, striving unsuccessfully to convey the majesty of adult life

In this vagueness, might a novel of fatigued evenings returning to nights, following unsuccessful all-day search for life be written.

Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken.

Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is no that of a man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty.

Successful people don't have a limit whereas unsuccessful people often draw a line of limit

There are no moral shortcuts in the game of business—or life. There are, basically, three kinds of people: the unsuccessful, the temporarily successful, and those who become and remain successful. The difference is character.

Christ is building His kingdom with earth's broken things. Men want only the strong, the successful, the victorious, the unbroken, in building their kingdoms; but God is the God of the unsuccessful, of those who have failed. Heaven is filling with earth's broken lives, and there is no bruised reed that Christ cannot take and restore to glorious blessedness and beauty. He can take the life crushed by pain or sorrow and make it into a harp whose music shall be all praise. He can lift earth's saddest failure up to heaven's glory.

The difference between successful and unsuccessful people is that successful ones know that the most unprofitable thing ever manufactured is an excuse.

One of the most powerful opponents of happiness is indeed fear. Unfortunately, the chains that bind people to their comfortable mediocrity are the same ones that bind their future to an unsuccessful destiny. The courage to dream is the very first step. LISTENING TO YOUR DREAMS is the second!

The way she spoke, she expected to be there when Kaladin … Well, he’d never considered that before, though she went with him everywhere else. Could he convince her to wait outside? She’d still listen, if not sneak in to watch. Stormfather. His life just kept getting stranger. He tried—unsuccessfully—to banish the image of lying in bed with a woman, Syl sitting on the headboard and shouting out encouragement and advice.…

I thought that the difference between a successful life and an unsuccessful one, between me at that moment and all the people who owned the cars that were nosed-in to their proper places in the lot, maybe between me and that woman out in the trailers by the gold mine, was how well you were able to put things like this out of your mind and not be bothered by them, and maybe too, by how many troubles like this one you had to face in a lifetime.

It was, of course, a great failure in a woman's life - to never have achieved even a doomed and unsuccessful love. But she was not quite sure whether she had failed or not. When she was young there had been moments, of course. But those moments had never amounted to much more than a little fever of admiration - a little flutter and agitation in a ballroom - so slight a feeling that the cautious Dido had never considered it a secure foundation for a lifetime of living together. And then, sooner or later, she had always made and odd remark, or laughed at the wrong moment, and the young men became alarmed or angry - and the flutter and the agitation all turned to irritation. Dido could laugh and gossip about love as well as any woman but, deep down, she suspected that she had not the knack of falling into it.

Start with this: not all pain matters. There are people whose attention is consistently drawn away from their purpose and toward their pain, like a moth to a light. Such people, who pay attention to every annoyance and obstacle in their way, are usually unsuccessful in their endeavors. In extreme cases they are mentally ill. A healthy person, a flourishing person, learns to move past a lot of annoyance and a good deal of pain.

Grownups know things, said Piggy. They ain't afraid of the dark. They'd meet and have tea and discuss. Then things 'ud be alright--- They wouldn't set fire to the island. Or lose--- They'd build a ship--- The three boys stood in the darkness, striving unsuccessfully to convey the majesty of adult life. They wouldn't quarrel--- Or break my specs--- Or talk about a beast--- If only they could get a message to us, cried Ralph desperately. If only they could send us something grownup. . . a sign or something.

He was very well aware that in their eyes the position of an unsuccessful lover of a girl, or of any woman free to marry, might be ridiculous. But the position of a man pursuing a married woman, and, regardless of everything, staking his life on drawing her into adultery, has something fine and grand about it, and can never be ridiculous; and so it was with a proud and gay smile under his mustaches that he lowered the opera glass and looked at his cousin. "But

Do not try the parallels in that way: I know that way all along. I have measured that bottomless night, and all the light and all the joy of my life went out there. [Having himself spent a lifetime unsuccessfully trying to prove Euclid's postulate that parallel lines do not meet, Farkas discouraged his son János from any further attempt.]

He howls questions to me: Who are you? Why are you doing this? I didn’t do anything to anyone. I don’t deserve this. Why me? This is a failing of men. This same violence, applied to a woman, she does not ask why it is being inflicted upon her, she only struggles unsuccessfully to free herself and grieves the fact she has grieved her entire life, one that she understands fundamentally and innately. That violence simply occurs.

Your mistake is this, and it is a very common mistake. This young bounder has a life of his own. What right have you to conclude it is an unsuccessful life, or, as you call it, 'grey'?" "Because—" "One minute. You know nothing about him. He probably has his own joys and interests—wife, children, snug little home. That's where we practical fellows" he smiled—"are more tolerant than you intellectuals. We live and let live, and assume that things are jogging on fairly well elsewhere, and that the ordinary plain man may be trusted to look after his own affairs. I quite grant—I look at the faces of the clerks in my own office, and observe them to be dull, but I don't know what's going on beneath.

Difference between a successful and an unsuccessful person is not the action but the vision.

When you do not have your clear definition of what success looks like, you tend to feel unsuccessful every time other people talk about their success.

Now, here is what I had wanted to happen: I had tried to love, and I had tried to kill, and both had been unsuccessful by themselves.

Failure is not an event, but rather a judgment about an event. Failure is not something that happens to us or a label we attach to things. It is a way we think about outcomes. Before Jonas Salk developed a vaccine for polio that finally worked, he tried two hundred unsuccessful ones. Somebody asked him, “How did it feel to fail two hundred times?” “I never failed two hundred times in my life,” Salk replied. “I was taught not to use the word ‘failure.’ I just discovered two hundred ways how not to vaccinate for polio.

There is ONE difference between a successful and unsuccessful people. There is ONE difference between happy and unhappy people. There is ONE difference between wise and unwise people. There is ONE difference between achievers and non-achievers. And that ONE difference is the BEHAVIOUR of an individual. It is neither your education nor your wealth or social status but your BEHAVIOUR that decides your happiness, success and wisdom. Mind your behaviour and it will take care of everything else.

[W]e can only do what we are able to do at any given time and under a single set of circumstances, and we must not feel unsuccessful in any one attempt. The opportunity will rise again to do something else, and the courage to act will rise with it.

Stop chasing society’s definition of success and chase your own definition of success. Success is an emotion that is experienced when you are completely fulfilled and content with where you are in life; it has nothing to do with a specific job, a specific amount of money in your bank account, or the quality of material possessions you acquire. You can be the richest man in the world, but still, feel unsuccessful, and you can be the poorest man in the world, but still, feel extremely successful.

Dr. Morris soon recognized that the difference between successful and unsuccessful marriages can often be traced to how well couples are able to "bond" during the courtship period. By bonding he referred to the process by which a man and woman become cemented together emotionally. It describes the chemistry that permits two previous strangers to become intensely valuable to one another. It helps them weather the storms of life and remain committed in sickness and health, for richer or poorer, for better or worse, forsaking all others until they are parted in death. It is a phenomenal experience that almost defies description.

If I'd defined success very narrowly, limiting it to peak, high-visibility experiences, I would have felt very unsuccessful and unhappy during those years. Life is just a lot better if you feel you're having 10 wins a day rather than a win every 10 years or so.

Looking back on the past six months, Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken.

This great artist is a man whose life-time is consumed by struggle : partly against material circumstances, partly against incomprehension, partly against himself... ... In no other culture has the artist been thought of in this way. Why then in this culture? We have already referred to the exigencies of the open art market. But the struggle was not only to live. Each time a painter realized that he was dissatisfied with the limited role of painting as a celebration of material property and of the status that accompanied it, he inevitably found himself struggling with the very language of his own art as understood by the tradition of his calling. ... ... Every exceptional work was the result of a prolonged successful struggle. Innumerable works involved no struggle. There were also prolonged yet unsuccessful struggles. (P.104)

The fact that it took me eleven years to become an overnight success should also reassure him. It’s not my fault success has brought my unseemly arrogance and braggadocio to the surface: I was always thus tainted, but when you’re poor and unsuccessful it’s just vulgar ostentation to flaunt such character flaws: success wears very badly on me: I’m a sore winner. But those who have known and loved me through the Dismal Swamps of all the lies that are my life will testify that it is not merely the acquisition of pocket money that has made me an elitist. The seeds were always present. Only becoming a Writer of Stature has made them flower.

Typically, by doing what comes naturally to us, we fail to account for our weaknesses, which leads us to crash. What happens after we crash is most important. Successful people change in ways that allow them to continue to take advantage of their strengths while compensating for their weaknesses and unsuccessful people don’t.

It is not the dead rather the ones who lives through war have seen the dreadful end of the war, you might have been victorious, unwounded but deep within you, you carry the mark of the war, you carry the memories of war, the time you have spend with your comrades, the times when you had to dug in to foxholes to avoid shelling, the times when you hate to see your comrade down on the ground, feeling of despair, atrocities of the war, missing families, home. They live through hell and often the most wounded, they live with the guilt, despair, of being in the war, they may be happy but deep down they are a different person. Not everyone is a hero. You live with the moments, time when you were unsuccessful, when your actions would have helped your comrades, when your actions get your comrades killed, you live with regret, joyous in the victory can never help you forget the time you have spent. You are victorious for the people you have lost, the decisions you have made, the courage you have shown but being victorious in the war has a price to pay, irrevocable. You can't take a memory back from a person, even if you lose your memory your imagination haunts you as deep down your sub conscious mind you know who you are, who you were. Close you eyes and you can very well see your past, you cant change your past, time you have spent, you live through all and hence you are a hero not for the glorious war for the times you have faced. Decoration with medals is not going to give your life back. the more you know, more experiences doesn't make it easy rather make its worse. Arms and ammunition kills you once and free you from the misery but the experiences of war kills you everyday, makes you cherish the times everyday through the life. You may forgot that you cant walk anymore, you may forget you cant use your right hand, you may forgot the scars on your face but you can never forgot war. Life without war is never easy and only the ones how survived through it can understand. Soldiers are taught to fight but the actual combat starts after war which you are not even trained for. You rely on your weapon, leaders, comrades, god, luck in the war but here you rely on your self to beat the horrors,they have seen hell, heaven, they have felt the mixed emotions of hope, despair, courage, victory, defeat, scared.

Self-education is a lifetime affair. In life, as in science, there are unsuccessful experiments. Difficult personal and professional experiences are not for naught. Every experience contains a lesson. If we do not achieve the results we want and stop searching out solutions, it is not the experiment that is unsuccessful, but the person.

According to bourgeois standards, those who are completely unlucky and unsuccessful are automatically barred from competition, which is the life of society. Good fortune is identified with honor, and bad luck with shame. By assigning his political rights to the state the individual also delegates his social responsibilities to it: he asks the state to relieve him of the burden of caring for the poor precisely as he asks for protection against criminals. The difference between pauper and criminal disappears—both stand outside society. The unsuccessful are robbed of the virtue that classical civilization left them; the unfortunate can no longer appeal to Christian charity.

The difference between successful people and unsuccessful people is their perceptions of reality.

Successful people think differently than unsuccessful people.

Successful people aren’t born that way. They become successful by establishing the habit of doing things unsuccessful people don’t like to do.

The difference between successful and unsuccessful people is how much value they attach to time

It’s the willingness to keep pushing through new challenges, not shrink from them back into your comfort zone, that separates the successful from the unsuccessful.

The human brain is the most unsuccessful adaptation ever to appear in the history of life on earth,” whale scientist Roger Payne once suggested.

Successful people change in ways that allow them to continue to take advantage of their strengths while compensating for their weaknesses and unsuccessful people don’t.

Short-term pain has more impact on most people than long-term benefits do, which is why it’s so important for you to amplify the long-term benefits of not quitting. You need to remind yourself of life at the other end of the Dip because it’s easier to overcome the pain of yet another unsuccessful cold call if the reality of a successful sales career is more concrete.

Is there really no hope?" our young woman asked as she stood before her. "None whatever. There never has been. It has not been a successful life." "No — it has only been a beautiful one.

Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed.

Our destinies are riddled with challenges that have a tendency to ruin well laid plans. Many have attempted to take fate into their own hands and have been unsuccessful in changing it. Others find that their paths differ from what they have dreamed for themselves. We must be aware that our choices may come back to haunt us later in life, but to trust that is is all part of fate's desing.

What happens after we crash is most important. Successful people change in ways that allow them to continue to take advantage of their strengths while compensating for their weaknesses and unsuccessful people don’t.

think about the word ‘success’. I think about how often people use it about me. About how my time with that word is running out because the goalposts are changing. If I don’t get married and don’t have children then soon I will be seen as less successful. Even if my new book sells ten million copies, my lack of a man loving me, of that man spunking into my womb and growing a person, will deem me unsuccessful. ‘Because it came at a cost, didn’t it?’ they will say. And don’t pretend for a moment that they won’t say it. ‘I guess true success,’ I start to say, nervous I’ve got the answer wrong. ‘True success is living the life you want to live and not caring what other people think.

It’s like how you could go through your whole life and never meet an unsuccessful parachutist. That didn’t mean they didn’t exist. They did, but only for as long as it took gravity to prove an emphatic point from ten thousand feet.

Struggling to retrieve information primes the brain for subsequent learning, even when the retrieval itself is unsuccessful. The struggle is real, and really useful. “Like life,” Kornell and team wrote, “retrieval is all about the journey.

Successful people aren’t born that way. They become successful by establishing the habit of doing things unsuccessful people don’t like to do. The successful people don’t always like doing these things themselves; they just get on and do them.

When you succeed in your life give accountability to LUCK this restricts the ego to grow in mind.If you unsucceed still give accountability to your LUCK this reduces sorrow. Because Success and UnSuccess both are the results of LUCK which is uncertain.

weaknesses, which leads us to crash. What happens after we crash is most important. Successful people change in ways that allow them to continue to take advantage of their strengths while compensating for their weaknesses and unsuccessful people don’t.

One way to overcome this obsession, the Stoics think, is to realize that in order to win the admiration of other people, we will have to adopt their values. More precisely, we will have to live a life that is successful according to their notion of success. (If we are living what they take to be an unsuccessful life, they will have no reason to admire us.) Consequently, before we try to win the admiration of these other people, we should stop to ask whether their notion of success is compatible with ours.

Successful people aren’t born that way. They become successful by establishing the habit of doing things unsuccessful people don’t like to do. The successful people don’t always like doing these things themselves; they just get on and do them. —DON MARQUIS

If you have sleep, water to drink, and decent food, you are lucky. Don’t wait for your plane to crash to realize how lucky you are. Be more grateful for life. You can wait for the helicopter, but don’t wait too long. In life there is a moment to wait and see what happens, but there is also a moment to get active. Walk out and search for your own helicopter, otherwise you will succumb. Don’t be seduced by your own ego and think you’re better than other people, because that’s the beginning of being unsuccessful.

Jeremiah ends inconclusively. We want to know the end, but there is no end. The last scene of Jeremiah’s life shows him, as he had spent so much of his life, preaching God’s word to a contemptuous people (Jer 44). We want to know that he was finally successful so that, if we live well and courageously, we also will be successful. Or we want to know that he was finally unsuccessful so that, since a life of faith and integrity doesn’t pay off, we can get on with finding another means by which to live. We get neither in Jeremiah. He doesn’t get married and he doesn’t get shot.[5] In Egypt, the place he doesn’t want to be, with people who treat him badly, he continues determinedly faithful, magnificently courageous, heartlessly rejected—a towering life terrifically lived.

The Caitlin books, which ran as a set of three trilogies (Loving, Promises, and Forever) published between 1985 and 1988, chart a decade or so in the life of the beautiful, terrible poor little rich girl as she repeatedly breaks up and makes up with her first love, Montana-based hunk Jed (Jed!), rides many horses, drives many luxury cars, is emotionally neglected by her family, accidentally lets an elementary schooler eat poison (it’s okay, he survives, everyone calm down!), gets trapped in a mine, reconnects with her long-lost father, goes to college, is forced against her will to become a successful model, gets trapped in a barn fire, is forced against her will to become the head of a successful mining company, and is the subject of numerous unsuccessful plots by evil men who wish to “ruin” her.

I know very well you can't help me," he said. "But I tell you, because unsuccessful and superfluous people like me find their salvation in talking. I have to generalise about everything I do. I'm bound to look for an explanation and justification of my absurd existence in somebody else's theories, in literary types—in the idea that we, upper-class Russians, are degenerating, for instance, and so on. Last night, for example, I comforted myself by thinking all the time: 'Ah, how true Tolstoy is, how mercilessly true!' And that did me good. Yes, really, brother, he is a great writer, say what you like!" Samoylenko, who had never read Tolstoy and was intending to do so every day of his life, was a little embarrassed, and said: "Yes, all other authors write from imagination, but he writes straight from nature.

Our industries, our trade, and our way of life generally have been based first on the exploitation of the earth's surface and then on the oppression of one another--on banditry pure and simple. The inevitable result is now upon us. The unsuccessful bandits are trying to despoil their more successful competitors. The world is divided into two hostile camps: at the root of this vast conflict lies the evil of spoliation which has destroyed the moral integrity of our generation. While this contest marches to its inevitable conclusion, it will not be amiss to draw attention to a forgotten factor which may perhaps help to restore peace and harmony to a tortured world. We must in our future planning pay great attention to food--the product of sun, soil, plant, and livestock--in other words, to farming and gardening.

Our use of time is a critical factor in whether we will be successful or unsuccessful in the important areas of life. Successful people keep the main thing the main thing. They don't let their time fill up with busyness that keeps them from the important parts of their lives that really need attention.

On his thirteenth birthday he had seen a film in which the central character was a painter who, unable to sell his work, grew cold and hungry as he went from one unsuccessful interview to the next; eventually he had become a vagrant, sleeping in the streets of the city where once he had walked in hope. Hawksmoor left the cinema in a mood of profound, terrified apprehension and, from that time, he was filled with a sense of time passing and with the fear that he might be left discarded on its banks. The fear had not left him, although now he could no longer remember from where it came: he looked back on his earlier life without curiosity, since it seemed to lack intrinsic interest, and when he looked forward he saw the same steady attainment of goals without any joy in their attainment. For him, the state of happiness was simply the state of not suffering and, if he cared for anything, it was for oblivion.

That’s the biggest difference between the amateur and the professional, between the wannabe and the star, between the dabbler and the expert. The unsuccessful get halfway to the finish line, then turn around. The successful get halfway, then keep going. Both run the same distance, but only one makes it to the finish line. To win the race, then, having talent, speed, and endurance help, but those things are nothing without commitment. To commit successfully, you don’t have to always believe in yourself—because, let’s face it, we all have our doubts at times. But you do have to believe in something higher than yourself: your purpose. If you believe in your purpose, you can survive the most challenging times, because God or destiny or your will—or whatever you prefer to believe in—is on your side. If you know it’s your purpose to win the race, then you’re not going to turn around, because there is no other option but to win.

As I said before, I took to miniature painting without a completely whole heart, on the advice of my elders and betters. Generally speaking, I do not think that one should ever take another person's advice in the things of life that really matter, but follow the dictates of the still small something in one's innermost self. But 'they' advised, and I bowed to the advice; and in this particular instance it was a good thing I did, because the advice turned out to be so resoundingly wrong that it turned me into another direction altogether. If I had gone on working in oils I might very well have been a dedicated but unsuccessful painter to this day.

Successful people aren’t born that way. They become successful by establishing the habit of doing things unsuccessful people don’t like to do. The successful people don’t always like doing these things themselves; they just get on and do them. —DON MARQUIS Motivation is what gets you started. Habit is what keeps you going. —JIM ROHN

The reason so many people feel unhappy, unsuccessful, and unsafe is they forgot where their true happiness, success, and safety lie. Remembering where your true power lies reunites you with the Universe so that you can truly enjoy the miracles of life. And, most important, so your happiness can be an expression of joy that elevates the world.

Please give it up. Fear it no less than the sensual passion, because it, too, may take up all your time and deprive you of your health, peace of mind and happiness in life. [Having himself spent a lifetime unsuccessfully trying to prove Euclid's postulate that parallel lines do not meet, Farkas discouraged his son János from any further attempt.]

I believe there will be odd times in everyones life but remember if an odd number is multiplied with an even number then the result turns out to be even so dont give up because of some odd times in your life. Fight against it remember a difference between a successful and an unsuccessful person lies in this phase. Tackle it and come up with heights.

And being “nice” in the form of feigned sympathy is often equally as unsuccessful. We live in an age that celebrates niceness under various names. We are exhorted to be nice and to respect people’s feelings at all times and in every situation. But nice alone in the context of negotiation can backfire. Nice, employed as a ruse, is disingenuous and manipulative.

war is not inevitable. Nor has it always been with us. War is a human invention—an organized, deliberate action of an anti-social kind—and in the long span of human life on Earth, a fairly recent one. For more than 99 percent of the time that humans have lived on this planet, most of them have never made war. Many languages don't even have a word for it. Turn off CNN and read anthropology. You'll see. What's more, war is obsolete. Most nations don't make war anymore, except when coerced by the United States to join some spurious "coalition." The earth is small, and our time here so short. No other nation on the planet makes war as often, as long, as forcefully, as expensively, as destructively, as wastefully, as senselessly, or as unsuccessfully as the United States. No other nation makes war its business.

We thought it over, and drew a conclusion: The successful among us delay gratification. The successful among us bargain with the future. A great idea begins to emerge, taking ever-more-clearly-articulated form, in ever more-clearly-articulated stories: What’s the difference between the successful and the unsuccessful? The successful sacrifice. Things get better, as the successful practise their sacrifices.

Successful people are not afraid to ask themselves tough questions and then go deep to get the answers. Unsuccessful people avoid the tough questions, and if they come across one, either they won't answer it or they avoid it. Of course, it's not enough to pose good questions, which is why successful people are also good listeners. Most people tend to be so busy formulating their next statement that they hear very little of what is said to them.

Darwin proposed that creatures like us who, by their nature, are riven by strong emotional conflicts, and who have also the intelligence to be aware of those conflicts, absolutely need to develop a morality because they need a priority system by which to resolve them. The need for morality is a corollary of conflicts plus intellect: 'Man, from the activity of his mental faculties, cannot avoid reflection. . . . Any animal whatever, endowed with well-marked social instincts, would inevitably acquire a moral sense or conscience as soon as its intellectual powers had become as well-developed, or anything like as well-developed as in man.' - Charles Darwin, The Descent of Man That (he said) is why we have within us the rudiments of such a priority system and why we have also an intense need to develop those rudiments. We try to shape our moralities in accordance with our deepest wishes so that we can in some degree harmonize our muddled and conflict-ridden emotional constitution, thus finding ourselves a way of life that suits it so far as is possible. These systems are, therefore, something far deeper than mere social contracts made for convenience. They are not optional. They are a profound attempt -- though of course usually an unsuccessful one -- to shape our conflict-ridden life in a way that gives priority to the things that we care about most. If this is right, then we are creatures whose evolved nature absolutely requires that we develop a morality. We need it in order to find our way in the world. The idea that we could live without any distinction between right and wrong is as strange as the idea that we -- being creatures subject to gravitation -- could live without any idea of up and down. That at least is Darwin’s idea and it seems to me to be one that deserves attention. “Wickedness: An Open Debate,” The Philosopher’s Magazine, No. 14, Spring 2001

At hearing the news, he unsuccessfully tried to stop himself from being happy. He wondered how it happened that his average grades and middling job experience were somehow deemed weightier than genuine life skills--Renato's naked ambition, Angela's people skills, Vincent's quick thinking, Imaculada's grit--only because he articulated them better, just because he had the English nouns and verbs, the necessary tongue and lip placements, to say, 'I have made these myself. Listen.

...Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead to nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have moved mountains, and the most unsuccessful is not that of a man who is taken unprepared, but of him who has prepared and is never taken.

Looking back on the past six months, Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty. Margaret hoped that for the future she would be less cautious, not more cautious, than she had been in the past.

A liar is a self-interested man, which means he is a rational man. He lies because he knows the honest truth bears a cost he's not willing to pay. But the honest man? He's the dangerous man. He's the one who insists on telling the truth no matter the cost. Such a man is an irrational man that cannot be reasoned or bargained with. An honest man is either your best friend or your worst enemy. Usually your enemy. Most people can't handle the truth. If you tell them the real reasons why they're fat or poor or stupid or unsuccessful in life, generally they will hate you for it.

The truth is that I want you. I have always wanted you, and you know that.” “I hate that word,” she burst out, trying unsuccessfully to break free of his grasp. “I don’t think you know what it means.” “I know you say it every time you force yourself on me.” “And every time I do, you melt in my arms.” “I will not marry you,” Elizabeth said furiously, mentally circling for some way out. “I don’t know you. I don’t trust you.” “But you do want me,” he told her with a knowing smile. “Stop saying that, damn you! I want an old husband, I told you that,” she cried, mindlessly saying anything she could think of to put him off. “I want my life to be mine. I told you that, too. And you came dashing to England and-and bought me.” That brought her up short, and her eyes began to blaze. “No,” he stated firmly, though it was splitting hairs, “I made a settlement on your uncle.” The tears she’d been fighting valiantly to hide began to spill over her lashes. “I am not a pauper,” she cried. “I am not a p-pauper,” she repeated, her voice choking with tears. “I have-had-a dowry, damn you. And if you were so stu-stupid you let him swindle you out of it, it serves you right!

This isn’t some libertarian mistrust of government policy, which is healthy in any democracy. This is deep skepticism of the very institutions of our society. And it’s becoming more and more mainstream. We can’t trust the evening news. We can’t trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can’t get jobs. You can’t believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it’s in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It’s obvious why: If you believe that hard work pays off, then you work hard; if you think it’s hard to get ahead even when you try, then why try at all? Similarly, when people do fail, this mind-set allows them to look outward. I once ran into an old acquaintance at a Middletown bar who told me that he had recently quit his job because he was sick of waking up early. I later saw him complaining on Facebook about the “Obama economy” and how it had affected his life. I don’t doubt that the Obama economy has affected many, but this man is assuredly not among them. His status in life is directly attributable to the choices he’s made, and his life will improve only through better decisions. But for him to make better choices, he needs to live in an environment that forces him to ask tough questions about himself. There is a cultural movement in the white working class to blame problems on society or the government, and that movement gains adherents by the day. Here is where the rhetoric of modern conservatives (and I say this as one of them) fails to meet the real challenges of their biggest constituents. Instead of encouraging engagement, conservatives increasingly foment the kind of detachment that has sapped the ambition of so many of my peers. I have watched some friends blossom into successful adults and others fall victim to the worst of Middletown’s temptations—premature parenthood, drugs, incarceration. What separates the successful from the unsuccessful are the expectations that they had for their own lives. Yet the message of the right is increasingly: It’s not your fault that you’re a loser; it’s the government’s fault. My dad, for example, has never disparaged hard work, but he mistrusts some of the most obvious paths to upward mobility. When

In order to make clear what this fourth stage has in view, and to throw some light on the curious term 'transformation,' we must first take account of those psychic needs of man which were not given a place in the other stages. In other words, we must ascertain what could seem more desirable or lead further than the claim to be a normally adapted, social being. Nothing is more useful or fitting than to be a normal human being; but the very notion of a 'normal human being' suggests a restriction to the average – as does also the concept of adaptation. It is only a man who as things stand, already finds it difficult to come to terms with the everyday world who can see in this restriction a desirable improvement: a man, let us say, whose neurosis unfits him for normal life. To be 'normal' is a splendid ideal for the unsuccessful, for all those who have not yet found an adaptation. But for people who have far more ability than the average, for whom it was never hard to gain successes and to accomplish their share of the world’s work-for them restriction to the normal signifies the bed of Procrustes, unbearable boredom, infernal sterility and hopelessness. As a consequence there are many people who become neurotic because they are only normal, as there are people who are neurotic because they cannot become normal. For the former the very thought that you want to educate them to normality is a nightmare; their deepest need is really to be able to lead 'abnormal' lives.

When the moment of departure arrived, Catherine and Peter accompanied Johanna on the short first stage of her journey, from Tsarskoe Selo to nearby Krasnoe Selo. The next morning, Johanna left before dawn without saying goodbye; Catherine assumed that it was “not to make me any sadder.” Waking up and finding her mother’s room empty, she was distraught. Her mother had vanished—from Russia and from her life. Since Catherine’s birth, Johanna had always been present, to guide, prompt, correct, and scold. She might have failed as a diplomatic agent; she certainly had not become a brilliant figure on the European stage; but she had not been unsuccessful as a mother. Her daughter, born a minor German princess, was now an imperial grand duchess on a path to becoming an empress.

Krishna, what happens to he who strays from the path of insight? Does he lose out on both: happiness promised by wisdom and pleasures promised by indulgence? Does he perish like a torn cloud?—Bhagavad Gita: Chapter 6, verses 37 and 38 (paraphrased). Krishna replies that nothing is wasted or destroyed in the cosmos. All efforts are recorded and they impact future lives. Knowledge acquired in the past plays a role in the wisdom of future lives. Those unsuccessful in realization in this life will be reborn. Their efforts will not go in waste. They will ensure they are born in a wise family, where they can strive again. They will be driven to wisdom on account of memories and impressions of previous lives. By striving through many lives, they untangle themselves to unite with divinity.—Bhagavad Gita: Chapter 6, verses 41 to 45

Instead of simply working for the money and security, which I admit are important, I suggest they take a second job that will teach them a second skill. Often I recommend joining a network-marketing company, also called multilevel marketing, if they want to learn sales skills. Some of these companies have excellent training programs that help people get over their fear of failure and rejection, which are the main reasons people are unsuccessful. Education is more valuable than money, in the long run. When I offer this suggestion, I often hear in response, “Oh that is too much hassle,” or “I only want to do what I am interested in.” If they say, “It’s too much of a hassle,” I ask, “So you would rather work all your life giving 50 percent of what you earn to the government?” If they tell me, “I only do what I am interested in,” I say, “I’m not interested in going to the gym, but I go because I want to feel better and live longer.

Leonard: I remember Marianne and I were in a hotel in Piraeus, some inex- pensive hotel. We were both about twenty-five and we had to catch the boat back to Hydra. We got up and I guess we had a cup of coffee or something and got a taxi, and I’ve never forgotten this. Nothing happened, just sitting in the back of the taxi with Marianne, [lighting] a cigarette, a Greek cigarette that had that delicious deep flavour of a Greek cigarette that has a lot of Turkish to- bacco in it, and thinking, I have a life of my own, I’m an adult, I’m with this beautiful woman, we have a little money in our pocket, we’re going back to Hydra, we’re passing these painted walls. That feeling I think I’ve tried to recreate hun- dreds of times unsuccessfully. Just that feeling of being grown up, with some- body beautiful that you’re happy to be beside and all the world is in front of you. Your body is suntanned and you’re going to get on a boat. That’s a feeling I remember very, very accurately.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

Looking back on the past six months, Margaret realised the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty. Margaret hoped that for the future she would be less cautious, not more cautious, than she had been in the past.

Life was not a valuable gift, but death was. Life was a fever-dream made up of joys embittered by sorrows, pleasure poisoned by pain; a dream that was a nightmare-confusion of spasmodic and fleeting delights, ecstasies, exultations, happinesses, interspersed with long-drawn miseries, griefs, perils, horrors, disappointments, defeats, humiliations, and despairs--the heaviest curse devisable by divine ingenuity; but death was sweet, death was gentle, death was kind; death healed the bruised spirit and the broken heart, and gave them rest and forgetfulness; death was man's best friend; when man could endure life no longer, death came and set him free. In time, the Deity perceived that death was a mistake; a mistake, in that it was insufficient; insufficient, for the reason that while it was an admirable agent for the inflicting of misery upon the survivor, it allowed the dead person himself to escape from all further persecution in the blessed refuge of the grave. This was not satisfactory. A way must be conceived to pursue the dead beyond the tomb. The Deity pondered this matter during four thousand years unsuccessfully, but as soon as he came down to earth and became a Christian his mind cleared and he knew what to do. He invented hell, and proclaimed it.

What Depression Means To Me. It’s been said that humanity exists in what is called the circle of life, a continuum of time that is characterised by the give and take of a phenomenon that never ceases to exist. However, I choose to liken our experience to a line. A tightrope, if you will. Humans tread this fine strand, always one misstep away from tumbling into the darkness. This darkness indeed is death, but not merely death of the body. It is death of spirit. Death of hope. Death of heart. Death of wishing to escape the temporariness of time. Whether a person walks alone or alongside another, they are unsuccessful in their attempts to be more than what they are. We are all decay. We are all chaotic. We are all hopelessly flawed. We are all incurably human. And we, all of us, have monstrous hearts. Some choose to numb their realities with medication or seclusion. We call these people depressed. But what is depression if not an extension of human fatality? What is depression if not a painful awareness of the imminent abyss? What is depression if not a mode of self-preservation? Nothing on the tightrope can be explained, much less wholly defined. But every indefinable thing has a beginning, and the beginning of understanding depression is simply this: You’re never as alone as you think you are.

You are so beautiful,” he sighed into her hair. She tried to check her girlish giggle, unsuccessfully. “Gray, it’s dark as pitch. You can’t even see me.” “Even in the dark,” he murmured against her skin. “You are the most beautiful woman I’ve ever known, even in the dark.” Suddenly, it was tears Sophia fought to suppress. She lost that battle, too. “I swear I’ll never leave you,” he whispered. “I said it before, and I mean it still. I don’t care what you’ve done in the past, because your future is with me. if I never learn your name, it doesn’t matter. I intend to give you mine.” He rose up on one elbow and smoothed the hair from her brow. His smile was a flash of white in the dark. “You can be ‘Mrs. Grayson’ to the world, but to me…to me, you’ll always be ‘sweet.’ I don’t think I could call you anything else.” Sophia swallowed hard. Did he mean what she thought he meant? “Are you certain? I may still get my courses.” “I’m certain. I’ve never been more certain.” “I thought you weren’t the marrying sort.” “I wasn’t. And it’s a damn good thing, too, or I’d be off with some inconvenient wife instead of here with you.” His hand drifted down to her belly. “You could be carrying my child. I want our child. I want a life with you.” Hope fluttered in her chest. “Gray…” “Shhh.” He laid a finger against her lips. “Don’t say anything, unless it’s yes.

Why did you cry off?” She stiffened in surprise; then, trying to match his light, mocking tone, she said, “Viscount Mondevale proved to be a trifle high in the instep about things like his fiancé cavorting about in cottages and greenhouses with you.” She fired and missed. “How many contenders are there this Season?” he asked conversationally as he turned to the target, pausing to wipe the gun. She knew he meant contenders for her hand, and pride absolutely would not allow her to say there were none, nor had there been for a long time. “Well…” she said, suppressing a grimace as she thought of her stout suitor with a houseful of cherubs. Counting on the fact that he didn’t move in the inner circles of the ton, she assumed he wouldn’t know much about either suitor. He raised the gun as she said, “There’s Sir Francis Belhaven, for one.” Instead of firing immediately as he had before, he seemed to require a long moment to adjust his aim. “Belhaven’s an old man,” he said. The gun exploded, and the twig snapped off. When he looked at her his eyes had chilled, almost as if he thought less of her. Elizabeth told herself she was imagining that and determined to maintain their mood of light conviviality. Since it was her turn, she picked up a gun and lifted it. “Who’s the other one?” Relieved that he couldn’t possibly find fault with the age of her reclusive sportsman, she gave him a mildly haughty smile. “Lord John Marchman,” she said, and she fired. Ian’s shout of laughter almost drowned out the report from the gun. “Marchman!” he said when she scowled at him and thrust the butt of the gun in his stomach. “You must be joking!” “You spoiled my shot,” she countered. “Take it again,” he said, looking at her with a mixture of derision, disbelief, and amusement. “No, I can’t shoot with you laughing. And I’ll thank you to wipe that smirk off your face. Lord Marchman is a very nice man.” “He is indeed,” said Ian with an irritating grin. “And it’s a damned good thing you like to shoot, because he sleeps with his guns and fishing poles. You’ll spend the rest of your life slogging through streams and trudging through the woods.” “I happen to like to fish,” she informed him, striving unsuccessfully not to lose her composure. “And Sir Francis may be a trifle older than I, but an elderly husband might be more kind and tolerant than a younger one.” “He’ll have to be tolerant,” Ian said a little shortly, turning his attention back to the guns, “or else a damned good shot.” It angered Elizabeth that he was suddenly attacking her when she had just worked it out in her mind that they were supposed to be dealing with what had happened in a light, sophisticated fashion. “I must say, you aren’t being very mature or very consistent!

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

In the end, to be sure, to present the debit side of the account to these religions and to bring into the light of day their uncanny perilousness — it costs dear and terribly when religions hold sway, not as means of education and breeding in the hands of the philosopher, but in their own right and as sovereign, when they themselves want to be final ends and not means beside other means. Among men, as among every other species, there is a surplus of failures, of the sick, the degenerate, the fragile, of those who are bound to suffer; the successful cases are, among men too, always the exception, and. considering that man is the animal that has not yet been established, the rare exception. But worse still: the higher the type of man a man represents, the greater the improbability he will turn out well: chance, the law of absurdity in the total economy of mankind, shows itself in its most dreadful shape in its destructive effect on higher men, whose conditions of life are subtle, manifold and difficult to compute. Now what is the attitude of the above-named two chief religions towards this surplus of unsuccessful cases? They seek to preserve, to retain in life, whatever can in any way be preserved, indeed they side with it as a matter of principle as religions for sufferers, they maintain that all those who suffer from life as from an illness are in the right, and would like every other feeling of life to be counted false and become impossible.

They had forgotten that there exists in the modern world, perhaps for the first time in history, a class of people whose interest is not that things should happen well or happen badly, should happen successfully or happen unsuccessfully, should happen to the advantage of this party or the advantage of that part, but whose interest simply is that things should happen. It is the one great weakness of journalism as a picture of our modern existence, that it must be a picture made up entirely of exceptions. We announce on flaring posters that a man has fallen off a scaffolding. We do not announce on flaring posters that a man has not fallen off a scaffolding. Yet this latter fact is fundamentally more exciting, as indicating that that moving tower of terror and mystery, a man, is still abroad upon the earth. That the man has not fallen off a scaffolding is really more sensational; and it is also some thousand times more common. But journalism cannot reasonably be expected thus to insist upon the permanent miracles. Busy editors cannot be expected to put on their posters, “Mr. Wilkinson Still Safe,” or “Mr. Jones, of Worthing, Not Dead Yet.” They cannot announce the happiness of mankind at all. They cannot describe all the forks that are not stolen, or all the marriages that are not judiciously dissolved. Hence the complete picture they give of life is of necessity fallacious; they can only represent what is unusual. However democratic they may be, they are only concerned with the minority.

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?