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The duty of "saving" became nine-tenths of virtue and the growth of the cake the object of true religion.
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Chapter II, Section III, pg.20

 

John Maynard Keynes

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We hold it for a fundamental and undeniable truth, “that Religion or the duty which we owe to our Creator and the Manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The Religion then of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate. This right is in its nature an unalienable right. It is unalienable; because the opinions of men, depending only on the evidence contemplated by their own minds, cannot follow the dictates of other men: It is unalienable also; because what is here a right towards men, is a duty towards the Creator. It is the duty of every man to render to the Creator such homage, and such only, as he believes to be acceptable to him. This duty is precedent both in order of time and degree of obligation, to the claims of Civil Society. Before any man can be considered as a member of Civil Society, he must be considered as a subject of the Governor of the Universe: And if a member of Civil Society, who enters into any subordinate Association, must always do it with a reservation of his duty to the general authority; much more must every man who becomes a member of any particular Civil Society, do it with a saving of his allegiance to the Universal Sovereign. We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society, and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true, that the majority may trespass on the rights of the minority.

 

James Madison

 

"Is that true," I asked, "that song?"
"It is a metaphor," said Mrs. Davis, "it has metaphorical truth."
"And the end of the mechanical age," I said, "is that a metaphor?"
"The end of the mechanical age," said Mrs. Davis, "is in my judgment an actuality straining to become a metaphor. One must wish it luck, I suppose. One must cheer it on. Intellectual rigor demands that we give these damned metaphors every chance, even if they are inimical to personal well-being and comfort. We have a duty to understand everything, whether we like it or not–a duty I would scant if I could." At that moment the water jumped into the boat and sank us.

 

Donald Barthelme

 

“In football you need to have everything in your cake mix to make the cake taste right. One little bit of ingredient that Tony uses in his cake gets talked about all the time is Rory’s throw. Call that cinnamon and he’s got a cinnamon flavoured cake. It’s not fair and it’s not right and it’s only a small part of what he does."

 

Ian Holloway

 

The virtue of hope has only a serious position within the eschatology of true religion. To the man who prays it is the supreme virtue. Art on the other hand speaks to us of resignation and rejoicing in reality, and does so through a transformation of our experience of the world into an order wherein all facts become joyous; the more terrible the material the greater the artistic triumph. This has nothing at all to do with "a constant awareness of the problems of our time" or any other vague public concern. It is a transformation that is mysterious, personal and ethical.* And the moral effect of art is only interesting when considered in the particular. For it is always the reality of the particular that provides the occasion and the spring of art — it is always "those particular trees/ that caught you in their mysteries" or the experience of some loved object. Not that the matter rests here. It is the transcendent imagination working on this material that releases the mysterious energies which move and speak of deepest existence. [*“An ethos is a difficult thing that cannot be formulated and codified; it is one of those creative irrationalities upon which real progress is based. It demands the whole man and not just a differentiated function” — Jung]

 

Patrick Swift

 

"Socialism, like the ancient ideas from which it springs, confuses the distinction between government and society. As a result of this, every time we object to a thing being done by government, the socialists conclude that we object to its being done at all. We disapprove of state education. Then the socialists say that we are opposed to any education. We object to a state religion. Then the socialists say that we want no religion at all. We object to a state-enforced equality. Then they say that we are against equality. And so on, and so on. It is as if the socialists were to accuse us of not wanting persons to eat because we do not want the state to raise grain."

 

Frederic Bastiat