A Quote by Maimonides

The soul, when accustomed to superfluous things, acquires a strong habit of desiring things which are neither necessary for the preservation of the individual nor for that of the species. This desire is without limit, whilst those which are necessary are few in number and restricted within certain limits; but what is superfluous is without end.
The more we desire for that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are wanting when required for that which is necessary.
I confess that Magic teacheth many superfluous things, and curious prodigies for ostentation; leave them as empty things, yet be not ignorant of their causes. But those things which are for the profit of men -- for the turning away of evil events, for the destroying of sorceries, for the curing of diseases, for the exterminating of phantasms, for the preserving of life, honor, or fortune -- may be done without offense to God or injury to religion, because they are, as profitable, so necessary.
It is the superfluous things for which men sweat, - superfluous things that wear our togas theadbare, that force us to grow old in camp, that dash us upon foreign shores.
We ascribe beauty to that which is simple; which has no superfluous parts; which exactly answers its end; which stands related to all things; which is the mean of many extremes.
Simplicity in its essence demands neither a vow of poverty nor a life of rural homesteading. As an ethic of self-conscious material moderation, it can be practiced in cities and suburbs, townhouses and condominiums. It requires neither a log cabin nor a hairshirt but a deliberate ordering of priorities so as to distinguish between the necessary and superfluous, useful and wasteful, beautiful and vulgar.
We are ignorant of things necessary, because we learn things superfluous and unnecessary
Certain gifts God makes to the human soul without its asking or desiring; but there are other gifts which the grown-up soul, with the use of reason, can only have by its desire.
You must promise me. You can't desire the end without desiring the means.' Ah, but one can, he thought, one can: one can desire the peace of victory without desiring the ravaged towns.
By far the greatest part of those goods which are the objects of desire, are procured by labour and they may be multiplied, not in one country alone, but in many, almost without any assignable limit, if we are disposed to bestow the labour necessary to obtain them.
By far the greatest part of those goods which are the objects of desire, are procured by labour; and they may be multiplied, not in one country alone, but in many, almost without any assignable limit, if we are disposed to bestow the labour necessary to obtain them.
It is due to neither impotence nor ignorance on God’s part that evils occur in the world, but it is owing to the order of his wisdom and to the greatness of his goodness, whence come the many and divers grades of goodness in things, many of which would be lacking were he to allow no evil to exist. Thus there would be no good of patience without the evil of persecution, nor the good of the preservation of its life in a lion, without the evil of the destruction of the animals on which it lives.
God is neither manifest nor hidden; He is neither revealed nor unrevealed; there are no words to tell that which He is. He is without form, without quality, without decay.
We ought to be thankful to nature for having made those things which are necessary easy to be discovered; while other things that are difficult to be known are not necessary.
Habit is a man's sole comfort. We dislike doing without even unpleasant things to which we have become accustomed.
There is a joy in going without things, a fine tang in eliminating the superfluous.
... A power of obtaining veracity in the representation of material and tangible things, which, within certain limits and conditions, is unimpeachable, has now been placed in the hands of all men, almost without labour. (1853)
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