A Quote by Napoleon Bonaparte

A man does not have himself killed for a half-pence a day or for a petty distinction.
 You must speak to the soul in order to electrify him — © Napoleon Bonaparte
A man does not have himself killed for a half-pence a day or for a petty distinction. You must speak to the soul in order to electrify him
The Great Man's sincerity is of the kind he cannot speak of, is not conscious of: nay, I suppose, he is conscious rather of insincerity; for what man can walk accurately by the law of truth for one day? No, the Great Man does not boast himself sincere, far from that; perhaps does not ask himself if he is so: I would say rather, his sincerity does not depend on himself; he cannot help being sincere!
Does a man speak foolishly?--suffer him gladly, for you are wise. Does he speak erroneously?--stop such a man's mouth with sound words that cannot be gainsaid. Does he speak truly?--rejoice in the truth.
What we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself. Him we do not respect, but the soul, whose organ he is, would he let it appear through his action, would make our knees bend.
A man who has once perceived, however temporarily and however briefly, what makes greatness of soul, can no longer be happy if he allows himself to be petty, self-seeking, troubled by trivial misfortunes, dreading what fate may have in store for him. The man capable of greatness of soul will open wide the windows of his mind, letting the winds blow freely upon it from every portion of the universe.
But let there be no misunderstanding: it is not that a real man, the object of knowledge, philosophical reflection or technological intervention, has been substituted for the soul, the illusion of theologians. The man described for us, whom we are invited to free, is already in himself the effect of a subjection more profound than himself. A 'soul' inhabits him and brings him to existence, which is itself a factor in the mastery that power exercises over the body. The soul is the effect and instrument of a political anatomy; the soul is the prison of the body.
Man designs for himself a garden with a hundred kinds of trees, a thousand kinds of flowers, a hundred kinds of fruit and vegetables. Suppose, then, that the gardener of this garden knew no other distinction between edible and inedible, nine-tenths of this garden would be useless to him. He would pull up the most enchanting flowers and hew down the noblest trees and even regard them with a loathing and envious eye. This is what the Steppenwolf does with the thousand flowers of his soul. What does not stand classified as either man or wolf he does not see at all.
A man . . . must have a very good opinion of himself when he asks people to leave their own fireside, and encounter such a day as this, for the sake of coming to see him. He must think himself a most agreeable fellow.
It is a great good to be given over to the will of God. Then the Lord alone is in the soul, and no other thought, and she prays to God with a pure mind. When the soul is entirely given over to the will of God, then the Lord Himself begins to guide her, and the soul learns directly from God ... A proud man does not with to live according to the will of God. He likes to direct himself, and does not understand that man does not have enough understanding to direct himself without God.
We may treat of the Soul as in the body - whether it be set above it or actually within it - since the association of the two constitutes the one thing called the living organism, the Animate.Now from this relation, from the Soul using the body as an instrument, it does not follow that the Soul must share the body's experiences: a man does not himself feel all the experiences of the tools with which he is working.
All writing is an antisocial act, since the writer is a man who can speak freely only when alone; to be himself he must lock himself up, to communicate he must cut himself off from all communication; and in this there is something always a little mad.
In order to depict a man one must understand him, and to understand him one must be like him; in order to portray his psychological activities one must be able to reproduce them in oneself. To understand a man one must have his nature in oneself.
He had said, "I am a man," and that meant certain things to Juana. It meant that he was half insane and half god. It meant that Kino would drive his strength against a mountain and plunge his strength against the sea. Juana, in her woman's soul, knew that the mountain would stand while the man broke himself; that the sea would surge while the man drowned in it. And yet it was this thing that made him a man, half insane and half god, and Juana had need of a man; she could not live without a man.
Acquire the habit of speaking to God as if you were alone with Him, familiarly and with confidence and love, as to the dearest and most loving of friends. Speak to Him often of your business, your plans, your troubles, your fears - of everything that concerns you. Converse with Him confidently and frankly; for God is not wont to speak to a soul that does not speak to Him.
He who does not meditate acts as one who never looks into the mirror and so does not bother to put himself in order, since he can be dirty without knowing it. The person who meditates and turns his thoughts to God who is the mirror of the soul, seeks to know his defects and tries to correct them, moderates himself in his impulses and puts his conscience in order.
In order to keep himself at the top of his condition, to obtain complete mastery of all his powers and possibilities, a man must be good to himself mentally; he must think well of himself.
A vain man finds it wise to speak good or ill of himself; a modest man does not talk of himself.
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