A Quote by Jeremy Collier
Without discretion, people may be overlaid with unreasonable affection, and choked with too much nourishment.
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Love is too pure a light to burn long among the noisome gases that we breathe, but before it is choked out we may use it as a torch to ignite the cozy fire of affection.
Human progress depends on unreasonable people. Reasonable people accept the world as they meet it; unreasonable people persist in trying to change it. Well, I'm Bob and I'm an unreasonable person. And if TED is anything, it is the olympics of unreasonable people.
I like sharing stuff with people. I feel like it's kind of at their own discretion, you can see too much if you want to see too much.
Muscles without strength, friendship without trust, opinion without risk, change without aesthetics, age without values, food without nourishment, power without fairness, facts without rigor, degrees without erudition, militarism without fortitude, progress without civilization, complication without depth, fluency without content; these are the sins to remember.
Far more indispensable then food for the physical body is spiritual nourishment for the soul. One can do without food for a considerable time, but a man of the spirit cannot exist for a single second without spiritual nourishment.
When we are young and again when we are old, we depend heavily on the affection of others. Between these stages we usually feel that we can do everything without help from others and that other people's affection is simply not important. But at this stage I think it is very important to keep deep human affection.
If we could give every individual the right amount of nourishment and exercise, not too little and not too much, we would have found the safest way to health.
To spend too much time in studies is sloth; to use them too much for ornament is affection; to make judgment wholly by their rules is the humor of a scholar.
The power to determine the quantity of money... is too important, too pervasive, to be exercised by a few people, however public-spirited, if there is any feasible alternative. There is no need for such arbitrary power... Any system which gives so much power and so much discretion to a few men, [so] that mistakes - excusable or not - can have such far reaching effects, is a bad system. It is a bad system to believers in freedom just because it gives a few men such power without any effective check by the body politic - this is the key political argument against an independent central bank.
I say too much of what, he says too much of everything, too much stuff, too many places, too much information, too many people, too much of things for there to be too much of, there is too much to know and I don't know where to begin but I want to try.
I live a perfectly happy and comfortable life in Blair's Britain, but I can't work up much affection for the culture we've created for ourselves: it's too cynical, too knowing, too ironic, too empty of real value and meaning.
Eugene Wigner wrote a famous essay on the unreasonable effectiveness of mathematics in natural sciences. He meant physics, of course. There is only one thing which is more unreasonable than the unreasonable effectiveness of mathematics in physics, and this is the unreasonable ineffectiveness of mathematics in biology.
I usually think of art as having a measurable content of nourishment, whether factual or emotional or whatever, and I try to make sure that whatever I do has as much nourishment as I can muster.
You may reasonably expect a man to walk a tightrope safely for ten minutes; it would be unreasonable to do so without accident for two hundred years.
We may live without poetry, music and art; We may live without conscience, and live without heart; We may live without friends; we may live without books; But civilized man cannot live without cooks. . . . He may live without books,-what is knowledge but grieving? He may live without hope,-what is hope but deceiving? He may live without love,-what is passion but pining? But where is the man that can live without dining?
But yet it is evident that religion consists so much in affection, as that without holy affection there is no true religion; and no light in the understanding is good which does not produce holy affection in the heart: no habit or principle in the heart is good which has no such exercise; and no external fruit is good which does not proceed from such exercises.
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