A Quote by David Hume
But in many orders of beauty, particularly those of the finer arts, it is requisite to employ much reasoning, in order to feel the proper sentiment; and a false relish may frequently be corrected by argument and reflection. There are just grounds to conclude, that moral beauty partakes of this latter species, and demands the assistance of our intellectual faculties, in order to give it a suitable influence on the human mind.
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The moral faculties are generally esteemed, and with justice, as of higher value than the intellectual powers. But we should always bear in mind that the activity of the mind in vividly recalling past impressions is one of the fundamental though secondary bases of conscience. This fact affords the strongest argument for educating and stimulating in all possible ways the intellectual faculties of every human being.
Beauty feeds us. Anarchy is beauty. We are against the grey people. We want to decorate, like those fantastic Indian lorries which are covered with flowers. Beauty must conquer the lust for order; order is ugliness.
If the contemplation, even of inanimate beauty, is so delightful; if it ravishes the senses, even when the fair form is foreign tous: What must be the effects of moral beauty? And what influence must it have, when it embellishes our own mind, and is the result of our own reflection and industry?
There are various orders of beauty, causing men to make fools of themselves in various styles, from the desperate to the sheepish; but there is one order of beauty which seems made to turn the heads not only of men, but of all intelligent mammals, even of women. It is a beauty like that of kittens, or very small downy ducks making gentle rippling noises with their soft bills, or babies just beginning to toddle and to engage in conscious mischief — a beauty with which you can never be angry, but that you feel ready to crush for inability to comprehend the state of mind into which it throws you.
Unfortunately, moral beauty in art - like physical beauty in a person - is extremely perishable. It is nowhere so durable as artistic or intellectual beauty. Moral beauty has a tendency to decay very rapidly into sententiousness or untimeliness.
Art itself is essentially ethical; because every true work of art must have a beauty or grandeur of some kind, and beauty and grandeur cannot be comprehended by the beholder except through the moral sentiment. The eye is only a witness; it is not a judge. The mind judges what the eye reports to it; therefore, whatever elevates the moral sentiment to the contemplation of beauty and grandeur is in itself ethical.
There has been a controversy started of late, much better worth examination, concerning the general foundation of Morals; whether they be derived from Reason, or from Sentiment; whether we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense; whether, like all sound judgement of truth and falsehood, they should be the same to every rational intelligent being; or whether, like the perception of beauty and deformity, they be founded entirely on the particular fabric and constitution of the human species.
Beauty captivates the flesh in order to obtain permission to pass right through to the soul. . . . When the feeling for beauty happens to be associated with the sight of some human being, the transference of love is made possible, at any rate in an illusory manner. But it is all the beauty of the world, it is universal beauty, for which we yearn.
For all its beauty, honesty, and effectiveness at improving the human condition, science demands a terrible price - that we accept what experiments tell us about the universe, whether we like it or not. It's about consensus and teamwork and respectful critical argument, working with, and through, natural law. It requires that we utter, frequently, those hateful words - 'I might be wrong.'
It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem-the most important of all human problems.
many rules could be made for the giving of orders. Don't preach when you give orders. Don't discuss matters already settled unless you have fresh data. Make your direction so specific that there will be no question whether they have been obeyed or not. Find out how to give directions and yet to allow people opportunity for independent thinking, for initiative. And so on and so on. Order-giving requires just as much study and just as much training as any other skill we wish to acquire.
What ever beauty may be it has for its basis order and for its essence unity Beauty is only skin deep, but ugly goes clean to the bone.
Beauty is no material thing. Beauty cannot be copied. Beauty is the sensation of pleasure on the mind of the seer. No thing is beautiful. But all things await the sensitive and imaginative mind that may be aroused to pleasurable emotion at sight of them. This is beauty.
God has given each of us our "marching order." Our purpose here on Earth is to find those orders and carry them out. Those orders acknowledge our special gifts.
Beauty can be as dangerous as evil can be beautiful. But that is just another aspect of the double edge of non-moral values. Both beauty and friends can be dangerous. If you want to avoid them on these grounds, be my guest. But I wonder what your life will then be like.
He who has followed the path of love's initiation in the proper order will on arriving at the end suddenly perceive a marvelous beauty, the source of all our efforts
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