A Quote by Cyril Connolly
The refractory pupil of Socrates, Aristippus the Cyrene, who believed happiness to be the sum of particular pleasures and golden moments and not, as Epicurus, a prolonged intermediary state between ecstasy and pain.
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Wit is the refractory pupil of judgment.
As human beings we have the capacity to enjoy limitless, blissful happiness...there is nothing wrong with having pleasures and enjoyments. What is wrong is the confused way we grasp onto these pleasures, turning them from a source of happiness into a source of pain and dissatisfaction. It is grasping and attachment that is the problem, not the pleasure themselves.
Happiness is not the shallow state of feeling pleased and chipper all the time. Happiness is the state of a human being that has achieved cross-level coherence within herself, and between herself and the people, challenges, and institutions around her. Happiness comes from between.
All moments of joy include an element of happiness. But not all moments of happiness include joy. Happiness often comes from drive reduction-avoidance of pain or the pursuit of pleasure for pleasure's sake. The essence of joy, on the other hand, is spirit.
Happiness as a human condition is something I never believed in. I think there are moments of happiness. I don't think there is a lasting happiness. I think this is unthinkable.
If by happiness you mean ecstasy ... Yes, I've known ecstasy, and it's a blessing to be able to say it because those who can say it are very few. But ecstasy doesn't last long and is seldom if ever repeated.
Happiness. We're tearing our hair out to try to find a definition of it, for heaven's sake. Is it joy? People will tell you that it isn't, that joy is a fleeting emotion, a moment of happiness, which is always welcome, mind you. And then what about pleasure, huh? Oh, yes, that's easy, everybody knows what that is, but there again it doesn't last. But is happiness not the sum total of lots of small joys and pleasures, huh?
These days there are not enough of such intermediary groups, between the state and the individual, with the result that political leaders are often unduly guided by opinion polls.
Hope itself is a species of happiness, and, perhaps, the chief happiness which this world affords; but, like all other pleasures immoderately enjoyed, the excesses of hope must be expiated by pain.
The difference between Socrates and Jesus is that no one had ever been put to death in Socrates' name. And that is because Socrates' ideas were never made law. Law, in whatever name, protects privilege.
I think the difference between finding happiness, or moments of happiness, is how you choose to interpret things. That's a rather shocking responsibility. That we're responsible for our own happiness. It's not those around us.
There is such a thing as everyday, ordinary, vulgar ecstasy; the ecstasy of anger, the ecstasy of speed at the wheel, the ecstasy of ear-splitting noise, ecstasy in the soccer stadium.
With the happiness, ecstasy and power you gain from meditation, you can gradually remove your mind from the things it has become hooked to that cause it pain.
There is nothing heavier than compassion. Not even one's own pain weighs so heavy as the pain one feels for someone, pain intensified by the imagination and prolonged by a hundred echos.
After all, what is happiness? Love, they tell me. But love doesn't bring and never has brought happiness. On the contrary, it's a constant state of anxiety, a battlefield; it's sleepless nights, asking ourselves all the time if we're doing the right thing. Real love is composed of ecstasy and agony.
Socrates splits himself into two, so that there are two Socrates: the Socrates who knows in advance how the discussion is going to end, and the Socrates who travels the entire dialectical path along with his interlocutor.
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