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Browse by: Mortimer J. Adler (0.22 seconds)
 
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All books will become light in proportion as you find light in them.
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All love is sexual love. The mythology of love shows that this is an ancient and popular view of the matter. Think of the character of Venus and her son Cupid, and the arrows of Cupid... cupidity. Love is something to be feared, even dreaded or avoided, as the worst enemy of peace of mind and repose.
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Another example of heroic love is the American hero.
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Aristotle uses a mother's love for her child as the prime example of love or friendship.
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Ask others about themselves, at the same time, be on guard not to talk too much about yourself.
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Benevolent desires and giving represent the altruistic or unselfish aspect.
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Conjugal love, or the friendship of spouses, can persist even after sexual desires have weakened, withered, and disappeared.
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Desire is the root of relationships based on utility or pleasure-desire for money, fame, or power, desire for bodily pleasure of one sort or another. In sharp contrast, in relationships based on the excellence of the persons involved, love is fundamental and is the root or source of whatever desire comes to exist.
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Education equals the discovery of who we are and what we are to be about as human beings.It is the process whereby a man helps himself or another to become what he can be . . . . the process whereby a man is changed for the better . . . to become a good man, which is something he can be, though perhaps not as readily as being a bad man.
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Eliminating physical contacts of all sorts, what sort of union do we mean when we say that love wishes the joy of perfect union? The answer is spiritual union: through cornpassion and sympathy, through sharing and liking the same things, through living a common life, through knowing and understanding each other.
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Erotic or sexual love can truly be love if it is not selfishly sexual or lustful.
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Freedom is the emancipation from the arbitrary rule of other men.
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Freud's view is that all love is sexual in its origin or its basis. Even those loves which do not appear to be sexual or erotic have a sexual root or core. They are all sublimations of the sexual instinct.
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Friendship is a very taxing and arduous form of leisure activity.
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Habits are formed by the repetition of particular acts. They are strengthened by an increase in the number of repeated acts. Habits are also weakened or broken, and contrary habits are formed by the repetition of contrary acts.
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Hunger and thirst are the most obvious examples of acquisitive desire experienced by everyone at one time or another. We often eat without being hungry and drink without being thirsty. But when we are famished or parched, we experience a strong desire or impulse for something edible or thirst-quenching. That tendeny or impulse is acquisitive desire in its most obvious manifestation.
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I find the selectivity of erotic love - the choice of this man or this woman - much more intelligible if liking the person is the origin of sexual interest, rather than the other way.
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I wonder if most people ever ask themselves why love is connected with reproduction. And if they do ask themselves about this, I wonder what answer they give.
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If one wants another only for some self-satisfaction, usually in the form of sensual pleasure, that wrong desire takes the form of lust rather than love.
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If you never ask yourself any questions about the meaning of a passage, you cannot expect the book to give you any insight you do not already possess.
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In Aristotelian terms, the good leader must have ethos, pathos and logos. The ethos is his moral character, the source of his ability to persuade. The pathos is his ability to touch feelings to move people emotionally. The logos is his ability to give solid reasons for an action, to move people intellectually.
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In English we must use adjectives to distinguish the different kinds of love for which the ancients had distinct names.
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In every instance of acquisitive desire we are impelled to seek something for ourselves-to get it, consume it, appropriate or possess it in some way.
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In the case of good books, the point is not to see how many of them you can get through, but how many can get through to you.
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It is important to the child to be admired and respected, shown consideration and courtesy-and through these things to be the object of goodwill and well-wishing on the part of its parents.
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It is love rather than sexual lust or unbridled sexuality if, in addition to the need or want involved, there is also some impulse to give pleasure to the persons thus loved and not merely to use them for our own selfish pleasure.
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Love can be unselfish, in the sense of being benevolent and generous, without being selfless.
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Love consists in giving without getting in return; in giving what is not owed, what is not due the other. That's why true love is never based, as associations for utility or pleasure are, on a fair exchange.
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Love wishes to perpetuate itself. Love wishes for immortality.
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Love without conversation is impossible.
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Loving someone may involve more than goodwill toward them-wishing to benefit them or give to them, but it must involve at least that. If it doesn't, it isn't love at all.
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Men value things in three ways: as useful, as pleasant or sources of pleasure, and as excellent, or as intrinsically admirable or honorable.
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Most of the great stories of love-in novels and plays-are stories of erotic love.
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My chief reason for choosing Christianity was because the mysteries were incomprehensible. What's the point of revelation if we could figure it out ourselves? If it were wholly comprehensible, then it would just be another philosophy.
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Not to engage in the pursuit of ideas is to live like ants instead of like men.
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Not to engage in the pursuit of ideas is to live like ants instead of men.
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One of the aims of sexual union is procreation - the creation by reproduction of an image of itself, of the union.
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One of the embarrassing problems for the early nineteenth-century champions of the Christian faith was that not one of the first six Presidents of the United States was an orthodox Christian.
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Proper self-love is inseparable from the true love of another. In fact, it is its basis and measure. It is the second precept of charity. The mutuality of love arises from loving in ourselves the same excellence we love in others. Without amour-propre or proper self-respect, true love would be impossible.
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The Greeks and Romans had different names for the different kinds of love. The Greeks used the word eros and the Romans used the word amor for the kind of love we call erotic, amorous, or sexual.
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The love which moves the world, according to common Christian belief, is God's love and the love of God.
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The most basic psychological distinction is in the sphere of our mental acts and in our overt behavior and is made by the line that divides the cognitive from the appetitive. Our desires and emotions or passions belong on the appetitive side of that line; our acts of knowing, understanding, and thinking on the cognitive side.
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The need for love is one of the deepest needs in human nature, because we are by nature social. But we are social persons, not social animals. Hence we cannot be satisfied, as the gregarious animals are, simply by herding together, simply by being useful to another, or simply by the pleasures of bodily contact.
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The only standard we have for judging all of our social, economic, and political institutions and arrangements as just or unjust, as good or bad, as better or worse, derives from our conception of the good life for man on earth, and from our conviction that, given certain external conditions, it is possible for men to make good lives for themselves by their own efforts.
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The philosopher ought never to try to avoid the duty of making up his mind.
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The purpose of learning is growth, and our minds, unlike our bodies, can continue growing as long as we live.
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The purpose of learning is growth, and our minds, unlike our bodies, can continue growing as we continue to live.
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The telephone book is full of facts, but it doesn't contain a single idea.
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The ultimate end of education is happiness or a good human life, a life enriched by the possession of every kind of good, by the enjoyment of every type of satisfaction.
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Theories of love are found in the works of scientists, philosophers, and theologians.
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There are theories of taxation. So there are theories of love.
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There is no mutuality in ordinary desire: the hungry man wants to eat the food, but the food does not reciprocate-it doesn't want to be eaten.
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There is only one situation I can think of in which men and women make an effort to read better than they usually do. It is when they are in love and reading a love letter.
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Think how different human societies would be if they were based on love rather than justice. But no such societies have ever existed on earth.
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To avoid being drawn into the meshes of love is not so hard a the toils, to issue out and break through the strong bonds of Venus.
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Ultimately, we wish the joy of perfect union with the person we love.
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Unless we love and are loved, each of us is alone, each of us is deeply lonely.
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Unlike many of my contemporaries, I never write books for my fellow professors to read. I have no interest in the academic audience at all. I'm interested in Joe Doakes. A general audience can read any book I write - and they do.
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We acknowledge but one motive - to follow the truth as we know it, whithersoever it may lead us; but in our heart of hearts we are well assured that the truth which has made us free, will in the end make us glad also.
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We also say we love our freedom, which is something we certainly need but do not love.
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We are selfish when we are exclusively or predominantly concerned with the good for ourselves. We are altruistic when we are exclusively or predominantly concerned with the good of others.
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We love even when our love is not requited.
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When children, or adults as well, say that they love pleasant things to eat or drink, or that they love to do this or that, they think they are saying no more than that they like something, that it pleases them, or that they want it.
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When it becomes necessary to move into the imaginary world without sex, I'll give you notice.
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When no sexual desire is involved in our relation to another person that we say we love, we have the form of friendship that the Greeks called philia and the Romans amicitia. We like others for the virtues in them that we admire; and because we admire or like them, we love them in the sense of wishing to act for their good and to enhance it by whatever benefits we can confer upon them.
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When sex comes first, and especially if it remains primary, then the love that is based on it will be fickle and short-lived-as changeable as sexual interest is.
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When we ask for love, we don't ask others to be fair to us-but rather to care for us, to be considerate of us. There is a world of difference here between demanding justice... and begging or pleading for love.
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When young children say they love their parents, they do not mean that they have any benevolent impulses toward them. On the contrary, they do need their parents for a variety of the goods they acquisitively desire and that they want their parents to get for them.
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You have to allow a certain amount of time in which you are doing nothing in order to have things occur to you, to let your mind think.
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