A Quote by William Godwin
I know nothing worth the living for but usefulness and the service of my fellow-creatures. The only object I pursue is to increase, as far as lies in my power, the quantity of their knowledge and goodness and happiness.
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The object of all education should be to increase the usefulness of man - usefulness to himself and others.
I trust and believe that the time spent in this voyage ... will produce its full worth in Natural History; and it appears to me the doing what little we can to increase the general stock of knowledge is as respectable an object of life, as one can in any likelihood pursue.
We are the only living creatures who can create a context, and as far as we know, everything else can only follow a context, without recognizing the context as such. Herein lies the source of creativity and the genuinely new.
We ought, so far as it lies within our power, to aspire to immortality, and do all that we can to live in conformity with the highest that is within us; for even if it is small in quantity, in power and preciousness, it far excels all the rest.
For the Humanist, . . . head and heart . . . must function together. . . . The constitution of the Phillips Exeter Academy reads: 'Though goodness without knowledge . . . is weak and feeble, yet knowledge without goodness is dangerous. . . . Both united form the noblest character and lay the surest foundation of usefulness to mankind.'
Happiness has nothing to do with what you have or don't have. Happiness is related to what you are. However many things you may collect, perhaps they may increase your worries, your troubles, but happiness will not increase because of them. Certainly unhappiness will increase with them, but they have no relation to an increase in your happiness.
Nothing in this world is so good as usefulness. It binds your fellow-creatures to you, and you to them; it tends to the improvement of your own character; and it gives you a real importance in society, much beyond what any artificial station can bestow.
It is the true duty of every man to promote the happiness of his fellow creatures to the utmost of his power.
Did it ever strike you that goodness is not merely a beautiful thing, but by far the most beautiful thing in the whole world? So that nothing is to be compared for value with goodness; that riches, honor, power, pleasure, learning, the whole world and all in it, are not worth having in comparison with being good; and the utterly best thing for a person is to be good, even though they were never to be rewarded for it.
God has no needs. Human love, as Plato teaches us, is the child of Poverty – of want or lack; it is caused by a real or supposed goal in its beloved which the lover needs and desires. But God's love, far from being caused by goodness in the object, causes all the goodness which the object has, loving it first into existence, and then into real, though derivative, lovability. God is Goodness. He can give good, but cannot need or get it. In that sense , His love is, as it were, bottomlessly selfless by very definition; it has everything to give, and nothing to receive.
The good life consists in deriving happiness by using your signature strengths every day in the main realms of living. The meaningful life adds one more component: using these same strengths to forward knowledge, power or goodness.
The beginning of our happiness lies in the understanding that life without wonder is not worth living.
How can those who possess all knowledge, which must include knowledge of life that is worth living, be interested in using knowledge only for the insignificant aim of making money?
Life at its noblest leaves mere happiness far behind; and indeed cannot endure it. Happiness is not the object of life: life has no object: it is an end in itself; and courage consists in the readiness to sacrifice happiness for an intenser quality of life.
So as I increase in my knowledge, in my training and education, I increase in my value in my worth to society that I’m trying to penetrate.
The whole value of science consists in the power which it confers upon us of applying to one object the knowledge acquired from like objects; and it is only so far, therefore, as we can discover and register resemblances that we can turn our observations to account.
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