A Quote by Albert Schweitzer
All people are endowed with the faculty of compassion, and for this reason can develop the humanitarian spirit.
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I would call the attention of the reader to the difference between "reason" and "reasoning." Reason is a light, reasoning a process. Reason is a faculty, reasoning an exercise of that faculty. Reasoning proceeds from one truth to another by means of argumentation. This generally involves the whole mind in labor and complexity. But reason does not exist merely in order to engage in reasoning. The process is a means to an end. The true fulfillment of reason as a faculty is found when it can embrace the truth simply and without labor in the light of single intuition.
Think of the soul as the computer system that runs the whole thing. And then the spirit is the executive center. It's the faculty of choice. And then you want that faculty governed by the truth of God and the Spirit of God.
We were endowed by our Creator with the inalienable rights of life, liberty and the pursuit of happiness. We were not endowed by the Federal Government. We were not endowed by entitlements. We were not endowed by pork barrel spending; we were not endowed by budgetary earmarks.
Reason cannot remain a bare intellectual faculty; it must become a faculty of judgment dealing with the question of values.
Every man is born with the faculty of reason and the faculty of speech, but why should he be able to speak before he has anything to say?
The humanitarian wishes to be a prime mover in the lives of others. He cannot admit either the divine or the natural order, by which men have the power to help themselves. The humanitarian puts himself in the place of God.
But he is confronted by two awkward facts; first, that the competent do not need his assistance; and second, that the majority of people positively do not want to be "done good" by the humanitarian. Of course, what the humanitarian actually proposes is that he shall do what he thinks is good for everybody. It is at this point that the humanitarian sets up the guillotine.
The indispensability of reason does not imply that individual people are always rational or are unswayed by passion and illusion. It only means that people are capable of reason, and that a community of people who choose to perfect this faculty and to exercise it openly and fairly can collectively reason their way to sounder conclusions in the long run. As Lincoln observed, you can fool all of the people some of the time, and you can fool some of the people all of the time, but you can't fool all of the people all of the time.
When a person is in a miserable situation, then, yes, it is difficult to develop genuine compassion toward others. That's why I find it difficult to say to poor people, "Please have compassion toward millionaires." That's not easy.
If we only practice compassion on the mind level, we run a great risk of our compassion being just talk. As we know, talk is cheap. To develop true compassion we have to put our money where our mouth is.
Men endowed with a wild imagination should have, in addition, the great poetic faculty of denying our universe and its values so that they may act upon it with sovereign ease.
Live with compassion. Work with compassion. Die with compassion. Meditate with compassion. Enjoy with compassion. When problems come, experience them with compassion.
Every faculty in one man is the measure by which he judges of the like faculty in another. I judge of your sight by my sight, of your ear by my ear, of your reason by my reason, of your resentment by my resentment, of your love by my love. I neither have, nor can have, any other way of judging about them.
The necessity for struggle is one of the clever devices through which nature forces individuals to expand, develop, progress, and become strong through resistance. . .We are forced to recognize that this great universal necessity for struggle must have a definite and useful purpose. That purpose is to force the individual to sharpen his wits, arouse his enthusiasm, build up his spirit of faith, gain definiteness of purpose, develop his power of will, and inspire his faculty of imagination to give him new uses for old ideas and concepts. . .
As a Buddhist, I was trained to be tolerant of everything except intolerance. I was brought up not only to develop the spirit of tolerance but also to cherish moral and spiritual qualities such as modesty, humility, compassion, and, most important, to attain a certain degree of emotional equilibrium.
Another faculty has released this knowledge: our spirit. It is God’s Word in our spirit. It creates a reality that registers in our spirit. We live by this spiritual knowledge and walk in its light.
I am interviewing people with a spirit of genuine interest and compassion, and therefore, the general tone of the site is one of genuine interest and compassion. The moment that culture changes, 'Humans of New York' is no longer viable.
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