There is an inborn tendency to be Free. Every being is struggling to be Free. No one wants bondage. No one wants misery. The very idea of disease and death is appalling to all. Still, a being thinks that it will be happy by sense-pleasures. Can these sense-pleasures make one happy? No. Any amount of sense-pleasures will not make one really happy. Sense-pleasures will bring momentary satisfaction and then make one unhappy. Then comes the question: Where does this real happiness lie? It lies in knowing the True Nature. To know your True Nature, you have to control your mind. In order to control your mind, you have to live a true life. You must be a man of good character. That is why all the Scriptures ask their followers to be good, kind, gentle, noble, charitable, truthful, etc. In fact, moral and ethical codes of good conduct are the starting points of all Religions. They start with moral and ethical codes and end with God-realization or Self-realization.
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The Essence of Life, in Minor Works II, p. 131f. (2001, 1st ed. 1980)Swami Narayanananda
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So you can't take credit for your talents, but it really matters if you use them. You can't really be blamed for your weaknesses and your failings, but it matters if you correct them. Pride and shame don't make a lot of sense in the final analyses. But they were no fun anyway. These are isolating emotions. What does make sense are things like compassion and love: caring about well-being makes sense; trying to maximize your well-being and the well-being of others makes sense. There is still a difference between suffering and happiness, and love consists in wanting those we love to be happy. All of that still makes sense without free will.
Sam Harris
The ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.
Baruch Spinoza
The cast of mind which is natural to a discreet man, make him look forward into futurity, and consider what will be his condition millions of ages hence, as well as what it is at present. He knows that the misery or happiness which are reserved for him in another world, lose nothing of their reality by being placed at so great a distance from him. The objects do not appear little to him because they are remote. He considers that those pleasures and pains which lie hid in eternity, approach nearer to him every moment, and will be present with him in their full weight and measure, as much as those pains and pleasures which he feels at this very instant. For this reason he is careful to secure to himself that which is the proper happiness of his nature, and the ultimate design of his being. He carries his thoughts to the end of every action, and considers the most distant as well as the most immediate effects of it. He supersedes every little prospect of gain and advantage which offers itself here, if he does not find it consistent with his views of an hereafter. In a word, his hopes are full of immortality, his schemes are large and glorious, and his conduct suitable to one who knows his true interest, and how to pursue it by proper methods.
Joseph Addison
The idea that an advanced civilization need not rest on slavery is a relatively new idea, for instance; it is a good deal younger than the Christian religion. But even if Chesterton's dictum were true, it would only be true in the sense that a statue is contained in every block of stone. Ideas may not change, but emphasis shifts constantly. It could be claimed, for example, that the most important part of Marx's theory is contained in the saying: Where your treasure is, there will your heart be also. But before Marx developed it, what force had that saying had? Who had paid any attention to it? Who had inferred from it what it certainly implies that laws, religions and moral codes are all a superstructure built over existing property relations? It was Christ, according to the Gospel, who uttered the text, but it was Marx who brought it to life. And ever since he did so the motives of politicians, priests, judges, moralists and millionaires have been under the deepest suspicion which, of course, is why they hate him so much.'
George Orwell
The question was, whether, if the reformers of society and government could succeed in their objects, and every person in the community were free and in a state of physical comfort, the pleasures of life, being no longer kept up by struggle and privation, would cease to be pleasures.
John Stuart Mill
Narayanananda, Swami
Nascimento, Milton
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