A Quote by Thomas Merton

For pride, which is the inordinate attribution of goods and values and glories to one's own contingent self, cannot exist where there is no contingent self to which anything can be attributed.
One's own self or material goods, which has more worth? Loss (of self) or possession (of goods), which is the greater evil? He who loves most, spends most, He who hoards much loses much
A significant idea of organization cannot be obtained in a world in which everything is necessary and nothing is contingent.
The problem of good as it faces the atheist is this: Nature, which is the nuts-and-bolts reality for the atheist, has no values and thus can offer no grounding for good and evil. Values on the atheist view are subjective and contingent.
People forget who they are; they always remain with an identity which is not the real self. It is just a projected self which does not exist, but they identify with this projected self appearance.
Peace ... was contingent upon a certain disposition of the soul, a disposition to receive the gift that only detachment from self made possible.
If the denial of death is self-hatred, as it is to deny our freedom and live in fear of death (which is to say, to live in a form of bondage), then the acceptance and affirmation of death is indeed a form of self-love. But I'd want to make a distinction between a form of self-love which is essential to what it means to be human, and a narcissism of self-regard, like Rousseau's distinction between amour de soi and amour propre, self-love and pride.
There must be only three supreme values which govern a person's life: Reason, Purpose, and Self-esteem. Reason, as his only tool of knowledge--Purpose, as his choice of the happiness which that tool must proceed to achieve--Self-esteem, as his inviolate certainty that his mind is competent to think and his person is worthy of happiness, which means: is worthy of living. These three values imply and require all of man's virtues, and all his virtues pertain to the relation of existence and consciousness: rationality, independence, integrity, honesty, justice, productiveness, pride.
Certainly we're always rooting for our particular contingent moment to be a great one. Pain-free. But the more expansive vision has to include the idea that, even for us, sometimes our particular contingent moment is going to be horrific.
The serenity produced by the contemplation and philosophy of nature is the only remedy for prejudice, superstition, and inordinate self-importance, teaching us that we are all a part of Nature herself, strengthening the bond of sympathy which should exist between ourselves and our brother man. . .
Selfishness is one of the more common faces of pride. 'How everything affects me' is the center of all that matters - self-conceit, self-pity, worldly self-fulfillment, self-gratification, and self-seeking.
Selfishness is one of the more common faces of pride. 'How everything affects me' is the center of all that matters-self-conceit, self-pity, worldly self-fulfillment, self-gratification, and self-seeking.
The idea of the self interests me a great deal. What is the self? And finding yourself, and which self? In a way, we're more than one self, but you somehow try to get to a rock bottom self.
If we value independence, if we are disturbed by the growing conformity of knowledge, of values, of attitudes, which our present system induces, then we may wish to set up conditions of learning which make for uniqueness, for self-direction, and for self-initiated learning.
While overeating would be seen by some as an indulgence of self, it is in fact a profound rejection of self. It is a moment of self-betrayal and self-punishment, and anything but a commitment to one's own well-being.
The world as pure object is something that is not there. It is not a reality outside us for which we exist....It is a living and self-creating mystery of which I am myself a part, to which I am myself, my own unique door.
The radical novelty of modern science lies precisely in the rejection of the belief, which is at the heart of all popular religion, that the forces which move the stars and atoms are contingent upon the preferences of the human heart.
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