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“At its core, the Founders viewed the pursuit of happiness as a lifelong quest for character improvement, where we use our powers of reason to moderate our unproductive emotions so that we can be our best selves and serve others.”
― The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America
― The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America
“every human creature’s formation in the discernment and delight in beauty is different, and because each of us is badly damaged with respect to our capacity to make reliable judgments about the presence and nature of beauty, we should not be very confident about the judgments we make, and should acknowledge that an artifact that seems to some human creatures crudely annoying, even repellent, may seem to others delightful in respect of its beauty. And if we put these two suggestions together we arrive at the (correct) conclusion that there is no hierarchy of beauty in artifacts obvious to all, or even most, human creatures.”
―
―
“Everyone then present will remember this famous quote from Father Ed’s St. Louis talk:
'There is a negative approach from agnosticism. This was the approach of Peter the Apostle. ‘Lord, to whom shall we go?’ I doubt if there is anybody in this hall who really ever sought sobriety. I think we were trying to get away from drunkenness. I don’t think we should despise the negative. I have a feeling that if I ever find myself in Heaven, it will be from backing away from Hell.”
―
'There is a negative approach from agnosticism. This was the approach of Peter the Apostle. ‘Lord, to whom shall we go?’ I doubt if there is anybody in this hall who really ever sought sobriety. I think we were trying to get away from drunkenness. I don’t think we should despise the negative. I have a feeling that if I ever find myself in Heaven, it will be from backing away from Hell.”
―
“Most of you,' he went on, 'already know how I have
been able to limit the area of investigation in a first
approximation. But one or two of you are not yet in
formed. For you, and to refresh everyone's memory, I'll
go over my calculations again.'
At that point he gave me a roguish and forceful look
demanding my complicity in this adroit falsehood. For
naturally everyone was still in the dark. But by this
simple ruse, each person had the impression of belonging to a minority, of being among 'one or two not yet in formed', felt himself surrounded by a convinced majority, and was eager to be quickly convinced himself.”
― Mount Analogue
been able to limit the area of investigation in a first
approximation. But one or two of you are not yet in
formed. For you, and to refresh everyone's memory, I'll
go over my calculations again.'
At that point he gave me a roguish and forceful look
demanding my complicity in this adroit falsehood. For
naturally everyone was still in the dark. But by this
simple ruse, each person had the impression of belonging to a minority, of being among 'one or two not yet in formed', felt himself surrounded by a convinced majority, and was eager to be quickly convinced himself.”
― Mount Analogue
“For use on the first Sunday in Lent, the service books of the Greek Orthodox Church include a special office known as ‘The Synodikon of Orthodoxy’, which contains no less than sixty anathemas against different heresies and heresiarchs. Yet in this comprehensive denunciation there is one unexpected omission: no reference is made to the errors of the Latins, no allusion to the Filioque or the papal claims, even though more than a third of the anathemas date from the eleventh to the fourteenth centuries, a time when doctrinal disagreements between East and West had emerged clearly into the open.
This omission of the Latins is an indication of the curious imprecision which prevails in the relations between Orthodoxy and Rome.”
―
This omission of the Latins is an indication of the curious imprecision which prevails in the relations between Orthodoxy and Rome.”
―
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