A Quote by Louise J. Kaplan
By directing our sentiments, passions, and reason toward the common human plight, imagination grants us the advantages of a moralexistence. What we surrender of innocent love of self is exchanged for the safeties and pleasures of belonging to a larger whole. We are born dependent, but only imagination can bind our passions to other human beings.
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Belonging is the innate human desire to be part of something larger than us. Because this yearning is so primal, we often try to acquire it by fitting in and by seeking approval, which are not only hollow substitutes for belonging, but often barriers to it. Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance.
It is difficult to say which is the greatest evil--to have too violent passions, or to be wholly devoid of them. Controlled with firmness, guided by discretion, and hallowed by the imagination, the passions are the vivifiers and quickeners of our being. Without passion there can be no energy of character. Indeed, the passions are like fire, useful in a thousand ways, and dangerous only in one--through their excess.
During adolescence imagination is boundless. The urge toward self-perfection is at its peak. And with all their self- absorption and personalized dreams of glory, youth are in pursuit of something larger than personal passions, some values or ideals to which they might attach their imaginations.
Most humans know their own "reason" only in the sense that Hume defined it, as "a slave to the passions"-and by "passions" he meant not moral passions or the passions of transcendent genius, but only low appetites or base desires, which society and economy ultimately shape and spur on in us.
The characteristic human trait is not awareness but conformity, and the characteristic result is religious warfare. Other animals fight for territory or food; but, uniquely in the animal kingdom, human beings fight for their 'beliefs.' The reason is that beliefs guide behavior, which has evolutionary importance among human beings. But at a time when our behavior may well lead us to extinction, I see no reason to assume we have any awareness at all. We are stubborn, self-destructive conformists. Any other view of our species is just a self-congratulatory delusion.
Left to our own devices and passions, we human beings have a hard time seeing beyond what is immediately in front of us.
Why should we desire the destruction of human passions? Take passions from human beings and what is left? The great object should be not to destroy passions, but to make them obedient to the intellect. To indulge passion to the utmost is one form of intemperance - to destroy passion is another. The reasonable gratification of passion under the domination of the intellect is true wisdom and perfect virtue.
Our human compassion binds us the one to the other - not in pity or patronizingly, but as human beings who have learnt how to turn our common suffering into hope for the future.
I am certain of nothing but the holiness of the Heart’s affections and the truth of the Imagination – What the imagination seizes as Beauty must be truth – whether it existed before or not – for I have the same Idea of all our Passions as of Love they are all in their sublime, creative of essential Beauty . . .
Faith is the surrender of the mind; it's the surrender of reason, it's the surrender of the only thing that makes us different from other mammals. It's our need to believe, and to surrender our skepticism and our reason, our yearning to discard that and put all our trust or faith in someone or something, that is the sinister thing to me. Of all the supposed virtues, faith must be the most overrated.
When we, through our educational culture, through the media, through the entertainment culture, give our children the impression that human beings cannot control their passions, we are telling them, in effect, that human beings cannot be trusted with freedom.
Most of our difficulties, our hopes, and our worries are empty fantasies. Nothing has ever existed except this moment. That's all there is. That's all we are. Yet most human beings spend 50 to 90 percent or more of their time in their imagination, living in fantasy. We think about what has happened to us, what might have happened, how we feel about it, how we should be different, how others should be different, how it's all a shame, and on and on; it's all fantasy, all imagination. Memory is imagination. Every memory that we stick to devastates our life.
The wonderful thing about the theater is that it can emphasize BOTH our diversity AND our common humanity. In many ways, the world of Shakespeare (or Aeschylus or Racine) is totally different from our world; and yet any human being can look through the differences in dress and mores and discover our common problems, passions, and potentials.
It is generally my thesis then to insist on the importance of imagination in sex, to insist that the practice of sex, as performed among human beings, be accorded the same deliberate and playful application of fancy, imagination and intelligence as any other significant human activity.
It is an absurdity to believe that the Deity has human passions, and one of the lowest of human passions, a restless appetite for applause
Would that our harsh judgments could be restrained, our impatience checked, our selfishness broken down, our passions controlled, our waste of time and life in worthless or unworthy objects corrected, by the thought that there is One in whose hands we are, who cares for us with a parent's love, who will judge us hereafter without the slightest tinge of human' infirmity, the All-Merciful and the All-Just.
