A Quote by William Hazlitt
As we advance in life, we acquire a keener sense of the value of time. Nothing else, indeed, seems of any consequence; and we become misers in this respect.
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We cannot but recognize that, in practical terms, defending human life has become more difficult today, because a mentality has been created that progressively devalues human life and entrusts it to the judgement of individuals. A consequence deriving therefrom is lessened respect for the human person, a value that lies at the foundation of any form of civil coexistence, over and above the faith a person may profess.
The major value of reaching goals is not to acquire it, but it's the person you become while you're working to acquire it.
Nothing has value in itself. The consumer confers value on it by seeking to acquire it. Hence, the value of a thing is never objective, but always subjective.
It seems hopelessly improbable that any particular rules accidentally led to the miracle of intelligent life. Nevertheless, this is exactly what most physicists have believed: intelligent life is a purely serendipitous consequence of physical principles that have nothing to do with our own existence.
Of all the vices, avarice is the most generally detested; it is the effect of an avidity common to all men; it is because men hate those from whom they can expect nothing. The greedy misers rail at sordid misers.
In the Irish Revival of 1859, people became so weak that they
could not get back to their homes. Men and women would fall by
the wayside and would be found hours later pleading with God to
save their souls. They felt that they were slipping into hell and that
nothing else in life mattered but to get right with God... To them
eternity meant everything. Nothing else was of any consequence.
They felt that if God did not have mercy on them and save them,
they were doomed for all time to come.
There's nothing of any importance in life — except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value.
We shall be everything to each other. Nothing else in the world is of any consequence.
I'm addicted to the heightened awareness I get when there's a death consequence. My vision is sharper, and I'm more sensitive to sounds, my sense of balance and the beauty all around me. A lot of my creativity comes from this nearly insane obsession. Something sparkles in my mind, and then nothing else in life matters.
When a miser contents himself with giving nothing, and saving what he has got, and is in other respects guilty of no injustice, he is, perhaps, of all bad men the least injurious to society; the evil he does is properly nothing more than the omission of the good he might do. If, of all the vices, avarice is the most generally detested, it is the effect of an avidity common to all men; it is because men hate those from whom they can expect nothing. The greedy misers rail at sordid misers.
We have made, and still are making, enormous advances on material lines. It is necessary that we commensurately advance on moral lines. Civilization, as it progresses, requires a higher conscience, a keener sense of justice, a warmer brotherhood, a wider, loftier, truer public spirit.
I indeed do respect all people for the positives in their life. Sadly, there comes a time of diminishing returns in the balance. At the end of the day, my respect is reserved for those solidly in the asset column of mankind.
Cunning is neither the consequence of sense, nor does it give sense. A proof that it is not sense, is that cunning people never imagine that others can see through them. It is the consequence of weakness.
It is inconceivable to me that an ethical relation to land can exist without love, respect, and admiration for land, and a high regard for its value. By value, I of course mean something far broader than mere economic value; I mean value in the philosophical sense.
To become an Architect in the right sense of the word means that a man shall give his life to it and nothing else, and shall study the work he has to do with enthusiastic interest in every detail pertaining to it, and content himself with nothing less than complete success.
My existence is such that "I" do not really exist. At the end of understanding so much I understand that I know nothing. I suffer for being surrounded by intense suffering and yet I'm deeply suspicious if first of all there is indeed any consciousness except me. I strive to find the artist who might have fathered this great universal art but feel myself to be too feeble to accomplish this seemingly unattainable mission. Yet I have every respect for life, and it is this sheer respect that makes me live.
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