A Quote by Blaise Pascal
If we regulate our conduct according to our own convictions, we may safely disregard the praise or censure of others.
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Most of our censure of others is only oblique praise of self, uttered to show the wisdom and superiority of the speaker. It has all the invidiousness of self-praise, and all the ill-desert of falsehood.
We have the self-evident right to regulate our trade according to our own will and our own interest . . . . This right can be denied to no independent nation.
It requires something more than personal experience to gain a philosophy or point of view from any specific event. It is the quality of our response to the event and our capacity to enter into the lives of others that help us to make their lives and experiences our own. In my own case my convictions have derived and developed from events in the lives of others as well as from my own experience. What I have seen meted out to others by authority and repression, economic and political, transcends anything I myself may have endured.
It is the duty and high privilege of every human being to endeavor to improve himself. Effort at self-improvement is the definition sometimes given for religion. It may relate to our actions or to our convictions. In our actions we should aim at goodness; in our convictions, at truth.
Happiness, the goal to which we all are striving is reached by endeavoring to make the lives of others happy, and if by renouncing the luxuries of life we can lighten the burdens of others.... surely the simplification of our wants is a thing greatly to be desired! And so, if instead of supposing that we must become hermits and dwellers in caves in order to practice simplicity, we set about simplifying our affairs, each according to his own convictions and opportunity, much good will result and the simple life will at once be established.
The praise of the envious is far less creditable than their censure; they praise only that which they can surpass, but that which surpasses them they censure.
It is oftener by the estimation of our own feelings that we exaggerate the good qualities of others than by their merit, and when we praise them we wish to attract their praise.
What happens when we begin to praise our own abilities? And this is not focusing on an inflated ego, but on appreciation and praise. What happens when we begin sincerely to give thanks for our wonderful minds and our strong and healthy bodies? It's not at all difficult to believe that our own senses of confidence and self-worth are actually activated and strengthened.
We cannot be held to what is beyond our strength and means; for at times the accomplishment and execution may not be in our power, and indeed there is nothing really in our own power except the will: on this are necessarily based and founded all the principles that regulate the duty of man.
The demerits of our own people bringh infamiy. Their disgrace is our own disgrace. That is why infamy os such people relly hurts . It is desifrable that the ruler or the administrator may work in a way that such disgraceful conduct may not occur.
As he loves us, he would have us love others. We say men are not worthy of such friendships. True, they are not. Neither are we worthy of Christ's wondrous love for us. But Christ loves us-not according to our worthiness-but according to the riches of his own loving heart! So should it be with our giving of friendship-not as the person deserves-but after the measure of our own character.
Praise from a friend, or censure from a foe, Are lost on hearers that our merits know.
None of us whether Men or Women but have so good an Opinion of our own Conduct as to believe we are fit, if not to direct others, at least to govern our selves.
Be all of you subject one to another having your conduct blameless among the Gentiles, that you may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct
To conclude this discussion, assessment of justice demands engagement with the 'eyes of mankind',first, because we may variously identify with the others elsewhere and not just with our local community;second, because our choices and actions may affect the lives of others far as well as near;and third,because what they see from their respective perspective of history and geography may help us to overcome our own parochialism.
Here is the point about myself and my co-thinkers. Our belief is not a belief. Our principles are not a faith. We do not hold our convictions dogmatically. We believe with certainty that an ethical life can be lived without religion. And we know for a fact that the corollary holds true - that religion has caused innumerate people not just to conduct themselves no better than others, but to award themselves permission to behave in ways that would make a brothel-keeper or an ethnic cleanser raise an eyebrow.
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