A Quote by Marcus Aurelius
From Plato: the man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said. Such a man then will think that death also is no evil.
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Why dost thou heap up wealth, which thou must quit,
Or what is worse, be left by it?
Why dost thou load thyself when thou 'rt to fly,
Oh, man! ordain'd to die?
Why dost thou build up stately rooms on high,
Thou who art under ground to lie?
Thou sow'st and plantest, but no fruit must see,
For death, alas! is reaping thee.
There are three points of doctrine the belief of which forms the foundation of all morality. The first is the existence of God; the second is the immortality of the human soul; and the third is a future state of rewards and punishments. Suppose it possible for a man to disbelieve either of these three articles of faith and that man will have no conscience, he will have no other law than that of the tiger or the shark. The laws of man may bind him in chains or may put him to death, but they never can make him wise, virtuous, or happy.
Why dost thou shrink from my approach, O Man? Why dost thou ever flee in fear, and cling To my false rival, Life? I do but bring Thee rest and calm. Then wherefore dost thou ban And curse me? Since the forming of God's plan I have not hurt or harmed a mortal thing, I have bestowed sweet balm for every sting, And peace eternal for earth's stormy span.
Spirit of BEAUTY, that dost consecrate With thine own hues all thou dost shine upon Of human thought or form, where art thou gone? Why dost thou pass away and leave our state, This dim vast vale of tears, vacant and desolate? Ask why the sunlight not for ever Weaves rainbows o'er yon mountain-river, Why aught should fail and fade that once is shown, Why fear and dream and death and birth Cast on the daylight of this earth Such gloom, why man has such a scope For love and hate, despondency and hope?
Death be not proud, though some have called thee Mighty and dreadful, for thou art not so. For, those, whom thou think'st thou dost overthrow. Die not, poor death, nor yet canst thou kill me.
Take me as godfather." The man asked, "Who art thou?" "I am Death, and I make all equal." Then said the man, "Thou art the right one, thou takest the rich as well as the poor, without distinction; thou shalt be godfather." Death answered, "I will make thy child rich and famous, for he who has me for a friend can lack nothing.
If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will, though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having.
O sleepers! what a thing is slumber! Sleep resembles death. Ah, why then dost thou not work in such wise as that after death thou mayst retain a resemblance to perfect life, when, during life, thou art in sleep so like to the hapless dead?
Sören Kierkegaard has another answer: human existence is possible as existence not in despair, as existence not in tragedy; it is possible as existence in faith... Faith is the belief that in God the impossible is possible, that in Him time and eternity are one, that both life and death are meaningful.
... when death has been brought upon a saint, we ought not to think that an evil has happened to him but a thing indifferent; which is an evil to a wicked man, while to the good it is rest and freedom from evils. 'For death is rest to a man whose way is hidden' (Job 3:23 LXX). And so a good man does not suffer any loss from it.
A man asked Muhammad what was the mark whereby he might know the reality of his faith. Muhammad said, 'If thou derive pleasure from the good which thou hast performed and thou be grieved for the evil which thou hast committed, thou art a true believer.' The man said. 'In what doth a fault really consist' Muhammad said, 'when action pricketh thy conscience, forsake it.'
Modern man, seeking a middle position in the evaluation of sense impression and thought, can, following Plato , interpret the process of understanding nature as a correspondence, that is, a coming into congruence of pre-existing images of the human psyche with external objects and their behaviour. Modern man, of course, unlike Plato , looks on the pre-existent original images also as not invariable, but as relative to the development of a conscious point of view, so that the word "dialectic" which Plato is fond of using may be applied to the process of development of human knowledge.
He was a wonderful man. And when a man is that special, you know it sooner than you think possible. You recognize it instinctively, and you're certain that no matter what happens, there will never be another one like him.
If man wants to obtain knowledge of the greatness and happiness of these worlds, then is nothing else possible than that he also will be introduced to the dangerous, with the fearfulness that they contain. One is not possible without the other.
Hast thou reason? I have. Why then dost not thou use it? For if this does its own work, what else dost thou wish?
I think sometime we will go to Mars and I think we'll explore it with humans sometime, but I think it's really wise to do all the robotic exploration ahead of time and learn as much as possible. Once we have learned as much as possible with the robots, then that's the time to send people, and let them then continue the research that the robots have started.
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