A Quote by William Empson
The difficult part of good temper consists in forbearance, and accommodation to the ill-humors of others.
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Of ill-temper there are three kinds: irascibility, bitterness, sullenness. It belongs to the ill-tempered man to be unable to bear either small slights or defeats but to be given to retaliation and revenge, and easily moved to anger by any chance deed or word. Ill-temper is accompanied by excitability of character, instability, bitter speech, and liability to take offence at trifles and to feel these feelings quickly and on slight occasions.
Everybody knows I got a temper. It's not a temper temper-not an off-the-field temper. It's a competitive temper, wanting to do good. But as far as being a guy who disrupts a lot of things, who doesn't want to listen? Nah, man. That's false. That's false because I'm excelling.
Good wine makes good blood, good blood causeth good humors, good humors cause good thoughts, good thoughts bring forth good works, good works carry a man to heaven, ergo, good wine carrieth a man to heaven.
When you see anyone complaining of such and such a person's ill-nature and bad temper, know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person, because he alone is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.
A vile and overbearing temper becomes sometimes, in one long accustomed to the exercise of power, unendurable to those who are subject to its humors.
French wines may be said but to pickle meat in the stomach, but this is the wine that digests, and doth not only breed good blood, but it nutrifieth also, being a glutinous substantial liquor; of this wine, if of any other, may be verified that merry induction: That good wine makes good blood, good blood causeth good humors, good humors cause good thoughts, good thoughts bring forth good works, good works carry a man to heaven, ergo, good wine carrieth a man to heaven.
Individuals understood in relational terms cannot be conceived as fully separate from their communities. Others in one's community may already be a part of the self. This conception of the person as overlapping in identity with others has normative implications for what constitutes the good of the individual and how that good relates to the good of others. One's relationship with others can form a part of one's good as an individual, such that one can have a compelling interest in the welfare of these others and in one's relationship with them.
Through certain humors or passions, and from temper merely, a man may be completely miserable, let his outward circumstances be ever so fortunate.
The world of empirical morality consists for the most part of nothing but ill will and envy.
Tis a barbarous temper, and a sign of a very ill nature, to take delight in shocking any one: and, on the contrary, it is the mark of an amiable and a beneficent temper, to say all the kind things one can, without flattery or playing the hypocrite,--and what never fails of procuring the love and esteem of every one; which, next to doing good to a deserving object who wants it, is one of the greatest pleasures of this life.
I am now of all humors that have showed themselves humors
since the old days of goodman Adam to the pupil age of this
present twelve o'clock at midnight.
The good or ill hap of a good or ill life, is the good or ill choice of a good or ill wife.
As far as design theorists are concerned, theistic evolution is American evangelicalism's ill-conceived accommodation to Darwinism .
Satirical writers and speakers are not half so clever as they think themselves, nor as they are thought to be. They do winnow the corn, it is true, but it is to feed upon the chaff. I am sorry to add that they who are always speaking ill of others are also very apt to be doing ill to them. It requires some talent and some generosity to find out talent and generosity in others, though nothing but self-conceit and malice are needed to discover or to imagine faults. It is much easier for an ill-natured man than for a good-natured man to be smart and witty.
The most difficult thing for us seems to be to give of ourselves, to do away with selfishness. If we really love someone, nothing is too difficult for us to do for that individual. There is no real happiness in having or getting unless we are doing it for the purpose of giving it to others. Half the world seems to be following the wrong scent in the pursuit of happiness-many think it consists of having and getting and being served, when really happiness is found in serving others.
Justice is the tolerable accommodation of the conflicting interests of society, and I don't believe there is any royal road to attain such accommodation concretely.
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