Re: Huge Tits
Se0 Guy
But fancy is like, though contrary to, feeling, so that we cannot
distinguish between these contraries. One person says that my feeling is
fancy, another that his fancy is feeling. We should have a rule. Reason
offers itself; but it is pliable in every sense; and thus there is no rule.
275. Men often take their imagination for their heart; and they believe they
are converted as soon as they think of being converted.
276. M. de Roannez said: "Reasons come to me afterwards, but at first a
thing pleases or shocks me without my knowing the reason, and yet it shocks
me for that reason which I only discover afterwards." But I believe, not
that it shocked him for the reasons which were found afterwards, but that
these reasons were only found because it shocked him.
277. The heart has its reasons, which reason does not know. We feel it in a
thousand things. I say that the heart naturally loves the Universal Being,
and also itself naturally, according as it gives itself to them; and it
hardens itself against one or the other at its will. You have rejected the
one and kept the other. Is it by reason that you love yourself?
278. It is the heart which experiences God, and not the reason. This, then,
is faith: God felt by the heart, not by the reason.
Faith is a gift of God; do not believe that we said it was a gift of
reasoning. Other religions do not say this of their faith. They only give
reasoning in order to arrive at it, and yet it does not bring them to it.
279. Faith is a gift of God; do not believe that we said it was a gift of
reasoning. Other religions do not say this of their faith. They only gave
reasoning in order to arrive at it, and yet it does not bring them to it.
280. The knowledge of God is very far from the love of Him.
281. He
Se0 Guy
principibus vices.[47]
355. Continuous eloquence wearies.
Princes and kings sometimes play. They are not always on their thrones. They
weary there. Grandeur must be abandoned to be appreciated. Continuity in
everything is unpleasant. Cold is agreeable, that we may get warm.
Nature acts by progress, itus et reditus. It goes and returns, then advances
further, then twice as much backwards, then more forward than ever, etc.
The tide of the sea behaves in the same manner; and so, apparently, does the
sun in its course.
356. The nourishment of the body is little by little. Fullness of
nourishment and smallness of substance.
357. When we would pursue virtues to their extremes on either side, vices
present themselves, which insinuate themselves insensibly there, in their
insensible journey towards the infinitely little; and vices present
themselves in a crowd towards the infinitely great, so that we lose
ourselves in them and no longer see virtues. We find fault with perfection
itself.
358. Man is neither angel nor brute, and the unfortunate thing is that he
who would act the angel acts the brute.
359. We do not sustain ourselves in virtue by our own strength, but by the
balancing of two opposed vices, just as we remain upright amidst two
contrary gales. Remove one of the vices, and we fall into the other.
360. What the Stoics propose is so difficult and foolish!
The Stoics lay down that all those who are not at the high degree of wisdom
are equally foolish and vicious, as those who are two inches under water.
361. The sovereign good. Dispute about the sovereign good.--Ut sis contentus
temetipso et ex te nascentibus bonis.48 There is a contradiction, for in the
end they advise suicide. Oh! What a happy life, from which we are to free
ourselves as from the plague!
Huge Tits
circumstances, not of our making, have placed it. But we at least shall have
added nothing, unless it be that silence also produces an effect, according
to the turn and the interpretation which the other will be disposed to give
it, or as he will guess it from gestures or countenance, or from the tone of
the voice, if he is a physiognomist. So difficult is it not to upset a
judgement from its natural place, or, rather, so rarely is it firm and
stable!
106. By knowing each man's ruling passion, we are sure of pleasing him; and
yet each has his fancies, opposed to his true good, in the very idea which
he has of the good. It is a singularly puzzling fact.
107. Lustravit lampade terras.19 --The weather and my mood have little
connection. I have my foggy and my fine days within me; my prosperity or
misfortune has little to do with the matter. I sometimes struggle against
luck, the glory of mastering it makes me master it gaily; whereas I am
sometimes surfeited in the midst of good fortune.
108. Although people may have no interest in what they are saying, we must
not absolutely conclude from this that they are not lying; for there are
some people who lie for the mere sake of lying.
109. When we are well we wonder what we would do if we were ill, but when we
are ill we take medicine cheerfully; the illness persuades us to do so. We
have no longer the passions and desires for amusements and promenades which
health gave to us, but which are incompatible with the necessities of
illness. Nature gives us, then, passions and desires suitable to our present
state. We are only troubled by the fears which we, and not nature, give
ourselves, for they add to the state in which we are the passions of the
state in which we are not.
As nature makes us always unhappy in every state, our desires picture to us
a happy state; because they add to the state in which we are the pleasures
of
Huge Tits
diverted from this thought like ordinary folk? I see well that a man is made
happy by diverting him from the view of his domestic sorrows so as to occupy
all his thoughts with the care of dancing well. But will it be the same with
a king, and will he be happier in the pursuit of these idle amusements than
in the contemplation of his greatness? And what more satisfactory object
could be presented to his mind? Would it not be a deprivation of his delight
for him to occupy his soul with the thought of how to adjust his steps to
the cadence of an air, or of how to throw a ball skilfully, instead of
leaving it to enjoy quietly the contemplation of the majestic glory which
encompasses him? Let us make the trial; let us leave a king all alone to
reflect on himself quite at leisure, without any gratification of the
senses, without any care in his mind, without society; and we will see that
a king without diversion is a man full of wretchedness. So this is carefully
avoided, and near the persons of kings there never fail to be a great number
of people who see to it that amusement f