A Quote by Gustave de Beaumont

There are countries in which public establishments are considered by the government as its own personal affair, so that it admits persons to them only according to its pleasure, just as a proprietor refuses at his pleasure admission into his house; they are a sort of administrative sanctuaries, into which no profane person can penetrate. These establishments, on the contrary, in the United States, are considered as belonging to all. The prisons are open to everyone who chooses to inspect them ad every visiter may inform himself of the order which regulates the interior.
The only distinction between freedom and slavery consists in this: In the former state a man is governed by the laws to which he has given his consent, either in person or by his representative; in the latter, he is governed by the will of another. In the one case, his life and property are his own; in the other, they depend upon the pleasure of his master. It is easy to discern which of these two states is preferable.
Manufacturing establishments not only occasion a positive augmentation of the produce and revenue of the society . . . they contribute essentially to rendering them greater than they could possibly be, without such establishments. These circumstances are . . . greater scope for the diversity of talents and dispositions which discriminate men from each other.
In no other action can our Savior be considered more tender or more loving than in this, in which He, as it were, annihilates Himself and reduces Himself to food, that He may penetrate our souls and unite Himself to the hearts of His faithful.
Government is instituted to protect property of every sort; as well that which lies in the various rights of individuals, as that which the term particularly expresses. This being the end of government, that alone is a just government which impartially secures to every man whatever is his own.
Election is an act of God before creation in which He chooses some people to be saved, not on account of any foreseen merit in them, but only because of His sovereign good pleasure.
Pathology has made us acquainted with a great number of states in which the boundary lines between the ego and the external world become uncertain or in which they are actually drawn incorrectly. There are cases in which parts of a person's own body, even portions of his own mental life - his perceptions, thoughts and feelings -, appear alien to him and as not belonging to his ego; there are other cases in which he ascribes to the external world things that clearly originate in his own ego and that ought to be acknowledged by it.
In other words, homosexuality was no longer to be considered an illegal form of debauchery or perversion in which one willingly engaged a person of his own sex, but a mental illness which one blamed on his mother. Consequently, a homosexual is not responsible for his behavior - it's his mother's fault!
The power of the state to impose restraints and burdens upon persons and property in conservation and promotion of the public health, good order, and prosperity is a power originally and always belonging to the states, not surrendered to them by the general government, nor directly restrained by the constitution of the United States, and essentially exclusive.
How should a man be capable of grooming his own horse, or of furbishing his own spear and helmet, if he allows himself to become unaccustomed to tending even his own person, which is his most treasured belonging?
Every man is of importance to himself, and, therefore, in his own opinion, to others; and, supposing the world already acquainted with his pleasures and his pains, is perhaps the first to publish injuries or misfortunes which had never been known unless related by himself, and at which those that hear them will only laugh, for no man sympathises with the sorrows of vanity.
Every one should consider himself as intrusted not only with his own conduct, but with that of others; and as accountable, not only for the duties which he neglects, or the crimes that he commits, but for that negligence and irregularity which he may encourage or inculcate. Every man, in whatever station, has, or endeavours to have his followers, admirers, and imitators, and has therefore the influence of his example to watch with care.
Reason cannot desire for man any condition other than that in which not only every individual enjoys the most absolute, unbounded freedom to develop himself out of himself, in true individuality, but in which physical nature, as well, need receive no other shaping by human hands than that which is given to her voluntarily by each individual, according to the measure of his wants and his inclinations, restricted only by the limits of his energy and his rights.
In heaven there is laid up a pattern which he who chooses may behold, and beholding, set his own house in order. The time has now arrived at which they must raise the eye of the soul to the Universal Light which lightens all things. With the eye ever directed toward things fixed and immutable which neither injure nor are injured - these they cannot help imitating. But I quite admit the difficulty of believing that in every man there is an eye of the soul which by the right direction is re-illumined, and is more precious far than ten thousand bodily eyes.
I ask of each Mason, of each member, of each brother, that he shall remember ever that there is upon him a peculiar obligation to show himself in every respect a good citizen; for after all, the way he can best do his duty by the ancient order to which he belongs is by reflecting credit upon that order by way in which he performs his duty as a citizen of the United States.
If we resort for a criterion to the different principles on which different forms of government are established, we may define a republic to be, or at least may bestow that name on, a government which derives all its powers directly or indirectly from the great body of the people, and is administered by persons holding their offices during pleasure for a limited period, or during good behavior.
That which especially distinguishes a high order of man from a low order of man, that which constitutes human goodness, human nobleness, is surely not the degree of enlightenment with which men pursue their own advantage; but it is self-forgetfulness; it is self-sacrifice; it is the disregard of personal pleasure, personal indulgence, personal advantage, remote or present, because some other line of conduct is more right.
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