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What are the ingredients of the most creatively meaningful image of human existence that the mind can conceive? Remove human frailty—as grass, as a sigh, as dust, as moth-crushed—and the estimate becomes romantic. Remove grandeur—a little lower than God—and aspiration recedes. Remove sin-the tendency to miss the mark—and sentimentality threatens. Remove freedom—choose ye this day!—and responsibility goes by the board. Remove, finally, divine parentage and life becomes estranged, cut loose and adrift on a cold, indifferent sea. With all that has been discovered about human life in the intervening 2,500 years, it is difficult to find a flaw in this assessment.
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A loving human being is not produced by exhortations, rules, and threats. Love only takes root in children when it comes to them—initially and most importantly from nurturing parents. Ontogenetically speaking, love is an answering phenomenon. It is literally a response.
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There are circumstances in the imperfect condition we know as human existence when polygyny is morally preferable to its alternative. Individually, such a condition might arise if, early in the marriage, the wife were to contract paralysis or another disability that would prevent sexual union. Collectively, a war that decimated the male population could provide an example, forcing (as this would) the option between polygyny and depriving a large population of women of motherhood and a nuclear family of any sort. Idealists may call for the exercise of heroic continence in such circumstances, but heroism is never a mass option.
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All human thought proceeds through words, so if words are askew, thought cannot proceed aright. When Confucius says that nothing is more important than that a father be a father, that a ruler be a ruler, he is saying that we must know what we mean when we use those words. But equally important, the words must mean the right things. Rectification of Names is the call for a normative semantics—the creation of a language in which key nouns carry the meanings they should carry if life is to be well ordered.
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The point is not merely that human relationships are fulfilling; the Confucian claim runs deeper than that. It is rather that apart from human relationships there is no self. The self is a center of relationships. It is constructed through its interactions with others and is defined by the sum of its social roles.
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The sheer immensity of the human self as envisioned by the world's religions is awesome.
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Human intelligence is a reflection of the intelligence that produces everything. In knowing, we are simply extending the intelligence that comes to and constitutes us. We mimic the mind of God, so to speak. Or better, we continue and extend it.
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Confucius saw the human self as a node, not an entity.
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At the center of the religious life is a peculiar kind of joy, the prospect of a happy ending that blossoms from necessarily painful ordeals, the promise of human difficulties embraced and overcome.
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As human beings we are made to surpass ourselves and are truly ourselves only when transcending ourselves.
Huston Smith
Quote of the day
Nobody ever did anything very foolish except from some strong principle.
William Lamb, 2nd Viscount Melbourne
Huston Smith
Wikipedia
Born:
May 31, 1919
Died:
December 30, 2016
(aged 97)
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