Choice is the essence of ethics: if there were no choice there would be no ethics, no good, no evil; good and evil have meaning only insofar as man is free to choose.
He that finds out he's changed his lot for worse, Let him betimes the untoward choice reverse: For still, when all is said, the rule stands fast, That each man's shoe be made on his own last.
But I never again went through this street. There would be other men coming in this man's place and, ignorant of the incident, they would behave likewise. Why should I unnecessarily court another kick? I therefore selected a different walk.
The more a man denies himself, the more he shall receive from heaven. Naked, I seek the camp of those who covet nothing.
[Lat., Quanto quisque sibi plura negaverit,
A dis plura feret. Nil cupientium
Nudus castra peto.]
No sensible man (among the many things that have been written on this kind) ever imputed inconsistency to another for changing his mind.
[Lat., Nemo doctus unquam (multa autem de hoc genere scripta sunt) mutationem consili inconstantiam dixit esse.]
Another argument of hope may be drawn from this-that some of the inventions already known are such as before they were discovered it could hardly have entered any man's head to think of; they would have been simply set aside as impossible. For in conjecturing what may be men set before them the example of what has been, and divine of the new with an imagination preoccupied and colored by the old; which way of forming opinions is very fallacious, for streams that are drawn from the springheads of nature do not always run in the old channels.
Solomon, who was one of the Deity's favorites, had a copulation cabinet composed of seven hundred wives and three hundred concubines. To save his life he could not have kept two of these young creatures satisfactorily refreshed, even if he had fifteen experts to help him. Necessarily almost the entire thousand had to go hungry for years and years on a stretch. Conceive of a man hardhearted enough to look daily upon all that suffering and not be moved to mitigate it.
What is the foundation of that interest all men feel in Greek history, letters, art, and poetry, in all its periods, from the Heroic or Homeric age down to the domestic life of the Athenians and Spartans, four or five centuries later? What but this, that every man passes personally through a Grecian period.
Godlike the man who
sits at her side, who
watches and catches
that laughter
which (softly) tears me
to tatters: nothing is left of me, each time
I see her.
Gratiano speaks an infinite deal of nothing, more than any man in all Venice. His reasons are as two grains of wheat hid in two bushels of chaff: you shall seek all day ere you find them, and when you have them, they are not worth the search.
And that enquiring man John Synge comes next,
That dying chose the living world for text
And never could have rested in the tomb
But that, long travelling, he had come
Towards nightfall upon certain set apart
In a most desolate stony place.