Do the gods light this fire in our hearts
or does each man’s mad desire become his god?[Dine hunc ardorem mentibus addunt,
Euryale, an sua cuique deus fit dira cupido?]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 9, l. 184ff (9.184-185) [Nisus] (29-19 BC) [tr. Fagles (2006)]
(Source)
(Source (Latin)). Alternate translations:
Or do the gods inspire
This warmth, or make we gods of our desire?
[tr. Dryden (1697)]
Do the gods, Euryalus, infuse this ardour into our minds? or is each one's earnest inclination his god?
[tr. Davidson/Buckley (1854)]
"Can it be Heaven" said Nisus then
"That lends such warmth to hearts of men,
Or passion surging past control
That plays the god to each one's soul?"
[tr. Conington (1866)]
Is it the gods who give
This ardor to our minds, Euryalus?
And must our strong desires be deemed divine?
[tr. Cranch (1872), l. 230ff]
Lend the gods this fervour to the soul, Euryalus? or does fatal passion become a proper god to each?
[tr. Mackail (1885)]
Doth very God so set the heart on fire,
Euryalus, or doth each man make God of his desire?
[tr. Morris (1900)]
Is it that the Gods inspire,
Euryalus, this fever of the breast?
[tr. Taylor (1907), st. 24, l. 208ff]
Is it gods above that breathe
this fever in my soul, Euryalus?
or is the tyrant passion of each breast
the god it serves?
[tr. Williams (1910)]
Do the gods, Euryalus, put this fire in our hearts, or does his own wild longing become to each man a god?
[tr. Fairclough (1918)]
Euryalus, what is it?
Do the gods put this ardor in our hearts
Or does each man’s desire become his god?
[tr. Humphries (1951)]
Is it God that makes one burn to do brave things,
Or does each of us make a god of his own fierce passion to do them?
[tr. Day-Lewis (1952)]
Euryalus, is it
the gods who put this fire in our minds,
or is it that each man's relentless longing
becomes a god to him?
[tr. Mandelbaum (1971), l. 243ff]
This urge to action, do the gods instill it,
Or is each man's desire a god to him,
Euryalus?
[tr. Fitzgerald (1981), l. 252ff]
Is it the gods who put this ardour into our minds, or does every man's irresistible desire become his god?
[tr. West (1990)]
Euryalus, do the gods set this fire in our hearts,
or does each man’s fatal desire become godlike to him?
[tr. Kline (2002)]
Do the gods
Put this fire in our hearts, Euryalus,
Or do our passions become our gods?
[tr. Lombardo (2005)]
Do gods enflame our hearts, Euryalus,
or do our fierce desires become our gods?
[tr. Bartsch (2021)]
Quotations about:
desire
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The three horrors of modern life — talk without meaning, desire without love, work without satisfaction.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
(Source)
There are certain people who so ardently and so passionately desire a thing, that from dread of losing it they leave nothing undone to make them lose it.
[Il y a de certaines gens qui veulent si ardemment et si déterminément une certaine chose, que de peur de la manquer, ils n’oublient rien de ce qu’il faut faire pour la manquer.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 4 “Of the Heart [Du Coeur],” § 61 (1688) [tr. Van Laun (1885)]
(Source)
(Source (French)). Alternate translations:
There are those People, who so ardently and passionately desire a thing, that for fear they shall lose it, they leave nothing undone that may surely make 'em lose it.
[Bullord ed. (1696)]
There are certain People, who so ardently and passionately desire a thing, that out of fear of losing it, they leave nothing undone to make 'em lose it.
[Curll ed. (1713)]
Some so ardently and passionately desire a thing, that out of fear of losing it, they run into Measures which infallibly makes them lose it.
[Browne ed. (1752)]
There are some people who are so ardently and resolutely bent on gaining a certain thing that, for fear of losing it, they do everything that is likely to lose it for them.
[tr. Stewart (1970)]
There are two tragedies in life. One is not to get your heart’s desire. The other is to get it.
George Bernard Shaw (1856-1950) British playwright and critic
Man and Superman, Act 4 [Mendoza] (1903)
(Source)
See Wilde, eleven years earlier. More discussion quote: There Are Only Two Tragedies. One Is Not Getting What One Wants, and the Other Is Getting It – Quote Investigator.
The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall; but in charity there is no excess, neither can angel or man come in danger by it.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Goodness and Goodness of Nature,” Essays, No. 13 (1625)
(Source)
Often trimmed down to "In charity there is no excess."
The Intellect engages us in the pursuit of Truth. The Passions impel us to Action.
[Cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 35 (1.35) / sec. 132 (44 BC) [Barnes (1814)]
(Source (Latin)). Alternate translation:
Reflection is chiefly employed in the investigation of truth, appetite impels to action.
[tr. McCartney (1798)]
Reflection chiefly applies itself in the search of truth. Appetite prompts us to action.
[tr. Edmonds (1865)]
Thought is occupied chiefly in seeking the truth; impulse urges to action.
[tr. Peabody (1883)]
Thought is employed in the discovery of truth, appetite impels to action.
[tr. Gardiner (1899)]
Thought is occupied chiefly with the discovery of truth; impulse prompts to action.
[tr. Miller (1913)]
Thought is mostly expended in seeking out the truth, passion urges men to action.
[tr. Edinger (1974)]
Wretchedness is caused by emotional disturbances, and the happy life by calmness, and disturbance takes two forms — anxiety and fear in expecting evils, ecstatic joy and lustful thoughts in misunderstanding good things, all of which are at variance with with wisdom and reason. Accordingly, if a man possesses self-control and consistency, and is without fear, distress, excitability, or lust, is he not happy? But this is the nature of the wise man always, so he is happy always.
[Atque cum perturbationes animi miseriam, sedationes autem vitam efficiant beatam, duplexque ratio perturbationis sit, quod aegritudo et metus in malis opinatis, in bonorum autem errore laetitia gestiens libidoque versetur, quae omnia cum consilio et ratione pugnent, his tu tam gravibus concitationibus tamque ipsis inter se dissentientibus atque distractis quem vacuum solutum liberum videris, hunc dubitabis beatum dicere? atqui sapiens semper ita adfectus est; semper igitur sapiens beatus est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]
(Source)
(Source (Latin)). Alternate translations:
Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]
But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]
But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]
But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]
Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]
That person, then, whose mind is quiet through consistency and self-control, who finds contentment in himself, and neither breaks down in adversity nor crumbles in fright, nor burns with any thirsty need nor dissolves into wild and futile excitement, that person is the wise one we are seeking, and that person is happy.
[Ergo hic, quisquis est, qui moderatione et constantia quietus animo est sibique ipse placatus, ut nec tabescat molestiis nec frangatur timore nec sitienter quid expetens ardeat desiderio nec alacritate futtili gestiens deliquescat, is est sapiens quem quaerimus, is est beatus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 4, ch. 17 (4.17) / sec. 37 (45 BC) [tr. Graver (2002)]
(Source)
(Source (Latin)). Alternate translations:
He therefore, call him by what name you will, who through Moderation and Constancy, hath quiet of mind, and is at Peace with himself; so as neither to fret out of Discontent, nor to be confounded with Fear, who neither is inflam'd with an impatient longing after any thing, nor ravish'd out of himself into the Fools Paradice of an empty Mirth; this is the wise man, after whom we are in quest; this the Happy man.
[tr. Wase (1643)]
Whoever then, through moderation and consistency, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, neither to be inflamed with desire, nor dissolved by extravagant joy, such a one is the very wise man we enquire after, the happy man.
[tr. Main (1824)]
Therefore the man, whoever he is, who has quiet of mind, through moderation and constancy, and thus at peace with himself, is neither corroded with cares, nor crippled by fear; and, thirsting for nothing impatiently, is exempt from the fires of desire, and, dizzied by the fumes of no futile felicity, reels with no riotous joy: this is the wise man we seek: this man is happy.
[tr. Otis (1839)]
Whoever, then, through moderation and constancy, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, nor to be inflamed with desire, coveting something greedily, nor relaxed by extravagant mirth, -- such a man is that identical wise man whom we are inquiring for, he is the happy man.
[tr. Yonge (1853)]
Whoever then has his mind kept in repose by moderation and firmness, and is at peace with himself so that he is neither wasted by troubles nor broken down by fear, nor burns with longing in his thirsty quest of some object of desire, nor flows out in the demonstration of empty joy, is the wise man whom we seek; he is the happy man.
[tr. Peabody (1886)]
Desire’s most seductive promise is not pleasure but change, not that you might possess your object but that you might become the one who belongs with it.
James Richardson (b. 1950) American poet
“Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, # 2 (Spring 1999)
(Source)
There is a charm about the forbidden that makes it unspeakably desirable.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook [ed. Paine (1935)]
(Source)
What you have become is the price you paid to get what you used to want.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
(Source)
Wise is he who instead of grieving over what he lacks delights in what he has.
[Εὐγνώμων ὁ μὴ λυπεόμενος ἐφ’ οἷσιν οὐκ ἔχει, ἀλλὰ χαίρων ἐφ’ οἷσιν ἔχει.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 231 (Diels) [tr. @sententiq (2016)]
(Source)
Original Greek. Diels citation "231 (61 N.)"; collected in Joannes Stobaeus (Stobaios) Anthologium III, 17, 25. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "A sensible man takes pleasure in what he has instead of pining for what he has not." [tr. Bakewell (1907)]
- "The right-minded man is he who is not grieved by what he has not, but enjoys what he has." [tr. Freeman (1948)]
- "A man of sound judgement is not grieved by what he does not possess but rejoices in what he does possess." [tr. Barnes (1987)]
- "A sensible man does not grieve for what he has not, but enjoys what he has." [Source]
Virtuous love consists in decorous desire for the beautiful.
[Δίκαιος ἔρως ἀνυβρίστως ἐφίεσθαι τῶν καλῶν]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 73 (Diels) [tr. Freeman (1948)]
(Source)
Diels citation "73. (87 N.) DEMOKRATES. 38."; collected in Joannes Stobaeus (Stobaios) Anthologium III, 5, 23. Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "Rightful love is longing without violence for the noble." [tr. Barnes (1987)]
- "Just lust is longing for noble things without arrogance." [tr. @sententiq (2018)]
Violent desire for one thing blinds the soul to all others.
[αἱ περί τι σφοδραὶ ὀρέξεις τυφλοῦσιν εἰς τἆλλα τὴν ψυχήν.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 72 (Diels) [tr. Freeman (1948)]
(Source)
Diels citation "72. (58 N.) DEMOKRATES. 37." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "Extreme desires about one thing blind the soul to others." [tr. @sententiq (2018)]
- "Violent desire for one thing blinds the soul to everything else." [Source]
It is the mark of a child not an adult to desire without measure.
[Παιδός, οὐκ ἀνδρὸς τὸ ἀμέτρως ἐπιθυμεῖν.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 70 (Diels) [tr. @sententiq (2018), fr. 69]
(Source)
One of the most troublesome things in life is that what you do or do not want has very little to do with what does or does not happen.
Lemony Snicket (b. 1970) American author, screenwriter, musician (pseud. for Daniel Handler)
The Carnivorous Carnival (2002)
You can tell the man who rings true from the man who rings false, not by his deeds alone, but also by his desires.
[Δόκιμος ἀνὴρ καὶ ἀδόκιμος οὐκ ἐξ ὧν πράσσει μόνον, ἀλλὰ καὶ ἐξ ὧν βούλεται.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 68 (Diels) [tr. Bakewell (1907)]
(Source)
Diels citation "68. (40 N.) DEMOKRATES. 33." Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.
Alternate translations:
- "A man is approved or rejected not only by what he doth, but by what he wills." [Hammond (1845)]
- "The worthy and the unworthy man are to be known not only by their actions, but also their wishes." [tr. Freeman (1948)]
- "One of esteem and one without it do not only act for different reasons but they desire for different reasons too." [tr. @sententiq (2018), fr. 67]
- "Accomplished or unaccomplished we shall call a man not only from what he does but from what he desires, too." [Source]
- "The worthy and unworthy are known not only by their deeds, but also by their desires." [Source]
And the winner will be desire,
Shining in the eyes of a bride,
An invitation to bed,
A power to sweep across the bounds of what is Right.
For we are only toys in your hands,
Divine, unbeatable Aphrodite.[νικᾷ δ᾽ ἐναργὴς βλεφάρων ἵμερος εὐλέκτρου
νύμφας, τῶν μεγάλων πάρεδρος ἐν ἀρχαῖς
θεσμῶν. ἄμαχος γὰρ ἐμπαίζει θεὸς, Ἀφροδίτα.]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 795ff [Chorus, Antistrophe] (441 BC) [tr. Woodruff (2001)]
(Source)
Original Greek. Alternate translations:
Triumphantly prevails
The heart-compelling eye of winsome bride,
Compeer of mighty Law
Thronèd, commanding.
Madly thou mockest men, dread Aphrodite.
[tr. Storr (1859)]
But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws. For in all this divine Aphrodite plays her irresistible game.
[tr. Jebb (1891)]
Victorious is the love-kindling light from the eyes of the fair bride; it is a power enthroned in sway beside the eternal laws; for there the goddess Aphrodite is working her unconquerable will.
[tr. Jebb (1917)]
And none has conquered but Love!
A girl’s glance working the will of heaven:
Pleasure to her alone who mock us,
Merciless Aphrodite.
[tr. Fitts/Fitzgerald (1939), l. 653ff]
For the light that burns in the eyes of a bride of desire
Is a fire that consumes.
At the side of the great gods
Aphrodite immortal
Works her will upon all.
[tr. Watling (1947), l. 687ff]
Desire looks clear from the eyes of a lovely bride:
power as strong as the founded world.
For there is the goddess at play whom no man can fight.
[tr. Wyckoff (1954)]
The kindling light of Love in the soft
Eye of a bride conquers, for Love sits on his
throne, one of the great Powers;
Nought else can prevail against
Invincible Aphrodite.
[tr. Kitto (1962)]
Love alone the victor --
warm glance of the bride triumphant, burning with desire!
Throned in power, side-by-side with the mighty laws!
Irresistible Aphrodite, never conquered --
Love, you mock us for your sport.
[tr. Fagles (1982), l. 890ff]
Desire radiant from the eyelids
of a well-bedded bride prevails,
companion in rule with the gods’ great
ordinances. She against whom none may battle,
the goddess Aphrodite, plays her games.
[tr. Tyrell/Bennett (2002)]
You, Love!
Through the lashes of a lusty bride, Passion, you win the day, scorning the great laws which hold sway over the whole world.
Because Aphrodite is invincible!
[tr. Theodoridis (2004)]
The bride’s desire seen glittering in her eyes --
that conquers everything, its power
enthroned beside eternal laws, for there
the goddess Aphrodite works her will,
whose ways are irresistible.
[tr. Johnston (2005), l. 905ff]
Virtue consists, not in avoiding wrong-doing, but in having no wish thereto.
[Ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 62 (Diels) [tr. Freeman (1948)]
(Source)
Original Greek. Diels cites this as "62. ( 38 N.) DEMOKRATES. 27" ; collected in Joannes Stobaeus (Stobaios) Anthologium III, 9, 29. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.
Alternate translations:
- "To be good is not only not to do an injury, but not so much as to desire to do one." [tr. Clarke (1750), Democrates, "Ethica."]
- "Good means not [merely] not to do wrong, but rather not to desire to do wrong.: [tr. Bakewell (1907)]
- "To be good is not to refrain from wrongdoing but not even to want to commit it." [tr. Barnes (1987)]
- "It is not good to not commit injustice, but rather to not desire to." [tr. @sententiq (2018), frag. 61]
- "Virtue consists not in avoiding wrongdoing, but in having no desire for it." [Source]
There is the heat of Love,
the pulsing rush of Longing, the lover’s whisper,
irresistible — magic to make the sanest man go mad.[Ἔνθ’ ἔνι μὲν φιλότης, ἐν δ’ ἵμερος, ἐν δ’ ὀαριστὺς
πάρφασις, ἥ τ’ ἔκλεψε νόον πύκα περ φρονεόντων.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 14, l. 216ff (14.216) (c. 750 BC) [tr. Fagles (1990), l. 259ff]
(Source)
Referring to Venus' girdle (cestus). Original Greek. Alternate translations:
In whose sphere
Were all enticements to delight, all loves, all longings were,
Kind conference, fair speech, whose pow’r the wisest doth inflame.
[tr. Chapman (1611), l. 181ff]
In this was every art, and every charm,
To win the wisest, and the coldest warm:
Fond love, the gentle vow, the gay desire,
The kind deceit, the still reviving fire,
Persuasive speech, and more persuasive sighs,
Silence that spoke, and eloquence of eyes.
[tr. Pope (1715-20)]
It was an ambush of sweet snares, replete
With love, desire, soft intercourse of hearts,
And music of resistless whisper’d sounds
That from the wisest steal their best resolves
[tr. Cowper (1791), l. 256ff]
In it were love, and desire, converse, seductive speech, which steals away the mind even of the very prudent.
[tr. Buckley (1860)]
There Love, there young Desire,
There fond Discourse, and there Persuasion dwelt,
Which oft enthralls the mind of wisest men.
[tr. Derby (1864)]
Therein are love, and desire, and loving converse, that steals the wits even of the wise.
[tr. Leaf/Lang/Myers (1891)]
Love, desire, and that sweet flattery which steals the judgement even of the most prudent.
[tr. Butler (1898)]
Therein is love, therein desire, therein dalliance -- beguilement that steals the wits even of the wise.
[tr. Murray (1924)]
Allurement of the eyes, hunger of longing, and the touch of lips that steals all wisdom from the coolest men.
[tr. Fitzgerald (1974)]
There upon it is affection, upon it desire and seductive dalliance with robs even a sensible person of wisdom.
[tr. Merrill (2007)]
I’m filled with a desire for clarity and meaning within a world and condition that offers neither.
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
The Myth of Sisyphus” (1942)
It is of the nature of desire not to be satisfied, and most men live only for the gratification of it.
[ἄπειρος γὰρ ἡ τῆς ἐπιθυμίας φύσις, ἧς πρὸς τὴν ἀναπλήρωσιν οἱ πολλοὶ]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 2, ch. 7, sec. 19 / 1267b.4 [tr. Jowett (1885)]
(Source)
Original Greek. Alt. trans.:
- "For it is the nature of our desires to be boundless, and many live only to gratify them." [tr. Ellis (1912)]
- "For appetite is in its nature unlimited, and the majority of mankind live for the satisfaction of appetite." [tr. Rackham (1924)]
- "For the nature of desire is without limit, and it is with a view to satisfying this that the many live. [tr. Lord (1984)]
Never grow a wishbone, daughter, where your backbone ought to be.
Clementine Paddleford (1898-1967) American food writer
A Flower for My Mother (1958)
(Source)
Quoting her mother.
Human psychology has a near-universal tendency to let belief be colored by desire.
Richard Dawkins (b. 1941) English ethologist, evolutionary biologist, author
The God Delusion (2006)
Natural inclinations are present in things from God, who moves all things. So it is impossible for the natural inclinations of a species to be toward evil in itself. But there is in all perfect animals a natural inclination toward carnal union. Therefore it is impossible for carnal union to be evil in itself.
Thomas Aquinas (1225-1274) Italian friar, philosopher, theologian
Summa Contra Gentiles, Book 3, ch. 126, argument 3 [tr. Dominican (1923)]
(Source)
Alt. trans.: "Natural inclinations are put into things by God, who is the prime mover of all. Therefore it is impossible for the natural inclination of any species to be directed to an object in itself evil. But in all full-grown animals there is a natural inclination to sexual union, which union therefore cannot be in itself evil."
For some men, the stronger their desire, the more difficult it is for them to act. They are hampered by mistrust of themselves, daunted by the fear of giving offence; besides, deep feelings of affection are like respectable women; they are afraid of being found out and they go through life with downcast eyes.
Gustave Flaubert (1821-1880) French writer, novelist
Sentimental Education, Part 2, ch. 3 (1869)
(Source)
Elsewhere as Book 2, ch. 16.
Human beings are more alike than unalike. There’s no real mystique. Every human being, every Jew, Christian, back-slider, Muslim, Shintoist, Zen Buddhist, atheist, agnostic, every human being wants a nice place to live, a good place for the children to go to school, healthy children, somebody to love, the courage, the unmitigated gall, to accept love in return, some place to relax on Saturday or Sunday night, and some place to experience their God.
Maya Angelou (1928-2014) American poet, memoirist, activist [b. Marguerite Ann Johnson]
“The Art of Fiction,” Paris Review, #116, Interview with George Plimpton (1990)
(Source)
A similar passage, from a speech at Ohio Dominican College (9 Dec 1993): "Humans are wonderfully different and marvelously alike. Human being are more alike than unalike. Whether in Paris, Texas, or Paris, France, we all want to have good jobs where we are needed and respected and paid just a little more than we deserve. We want healthy children, safe streets, to be loved and have the unmitigated gall to accept love. If we are religious, we want a place to perpetuate God. If not, we want a good lecture every once in a while. And everyone wants someplace to party on Saturday nights."
Men speak the truth of one another when each reveres the truth in his own mind and in the other’s mind; but how shall my friend revere the truth in my mind when I myself am careless about it, when I believe things because I want to believe them, and because they are comforting and pleasant?
William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The Ethics of Belief,” Contemporary Review (Jan 1877)
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Every man is in some sort a failure to himself. No one ever reaches the heights to which he aspires.
I want
to think again of dangerous and noble things.
I want to be light and frolicsome.
I want to be improbable beautiful and afraid of nothing,
as though I had wings.
Other people’s appetites easily appear excessive when one doesn’t share them.
André Gide (1869-1951) French author, Nobel laureate
The Counterfeiters, “Edouard’s Journal: Oscar Molinier” (1925)
(Source)
Yet there is still this difference between man and all other animals — he is the only animal whose desires increase as they are fed; the only animal that is never satisfied.
Age cannot wither her, nor custom stale
Her infinite variety; other women cloy
The appetites they feed, but she makes hungry
Where most she satisfies.
William Shakespeare (1564-1616) English dramatist and poet
Antony and Cleopatra, Act 2, sc. 2, l. 276ff [Enobarbus] (1607)
(Source)
Though the terrain of frustration may be vast — from a stubbed toe to an untimely death — at the heart of every frustration lies a basic structure: the collision of a wish with an unyielding reality.
Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 3 “Consolation For Frustration” (2000)
A just man is not one who does no ill,
But he, who with the power, has not the will.Philemon (c. 362 BC – c. 262 BC) Athenian poet and playwright
Sententiæ, II
Attributed in John Booth, Epigrams, Ancient and Modern (1863). .
Ah, Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits — and then
Re-mould it nearer to the Heart’s Desire!Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer
Rubáiyát, 99 [tr. FitzGerald]
I want
the world
and it will not fit
in my mouth.
Ambition has its disappointments to sour us, but never the good fortune to satisfy us. Its appetite grows keener by indulgence and all we can gratify it with at present serves but the more to inflame its insatiable desires.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher
“On True Happiness,” The Pennsylvania Gazette (20 Nov 1735)
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Would that my ability was equal to my inclination.
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to John Quincy Adams (16 Feb 1786)
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A teacher who is attempting to teach without inspiring the pupil with a desire to learn is hammering cold iron.
Horace Mann (1796-1859) American educator
(Attributed)
Quoted in The Eclectic Magazine, Vol. 8 (Jan-Jun 1868), and in The Myrtle, Vol. 24, #40 (30 Jan 1875)
The greatest evil which fortune can inflict on men is to endow them with small talents and great ambition.
Luc de Clapiers, Marquis de Vauvenargues (1715-1747) French moralist, essayist, soldier
Reflections and Maxims [Réflexions et maximes], #562 [tr. Stevens] (1746)
(Source)
I have a simple philosophy. Fill what’s empty, empty what’s full, and scratch where it itches.
Alice Roosevelt Longworth (1884-1980) American writer and socialite
(Attributed)
Quoted in Peter Passell & Leonard Ross, The Best (1974). When asked her opinion of the sexual revolution. Also attributed to Wallis Simpson.
Dreadful will be the day when the world becomes contented, when one great universal satisfaction spreads itself over the world. Sad will be the day for every man when he becomes absolutely contented with the life that he is living, with the thoughts that he is thinking, with the deeds that he is doing, when there is not forever beating at the doors of his soul some great desire to do something larger which he knows that he was meant and made to do because he is a child of God.
Phillips Brooks (1835-1893) American clergyman, hymnist
Daily Thoughts from Phillips Brooks (1893)
It sometimes seems to me that we are all afflicted with an urge and possessed by a longing for the impossible. The reality around us, the three-dimensional world surrounding us, is too common, too dull, too ordinary for us. We hanker after the unnatural or supernatural, that which does not exist, a miracle. As if that everyday reality isn’t enigmatic enough!
M. C. Escher (1898-1972) Dutch artist [Maurits Cornelius Escher]
“The Impossible”
The desire of knowledge, like the thirst of riches, increases ever with the acquisition of it.
Laurence Sterne (1713-1786) Anglo-Irish novelist, Anglican clergyman
Tristam Shandy, Book 1, ch. 3 (1760-1767)
Be thankful for what you have; you’ll end up having more. If you concentrate on what you don’t have, you will never, ever have enough.
Oprah Winfrey (b. 1954) American TV personality, actress
(Attributed)
As a hart longs for flowing streams,
So longs my soul for thee, O God.The Bible (14th C BC - 2nd C AD) Christian sacred scripture
Psalm 42:1
Alt. trans.:
- As a deer longs for flowing streams, so my soul longs for you, O God. [NSRV]
- As the hart panteth after the water brooks, so panteth my soul after thee, O God. [KJV]
- As the deer pants for streams of water, so my soul pants for you, my God. [NIV]
- As a deer longs for a stream of cool water, so I long for you, O God. [GNT]
The starting point of all achievement is desire.
Napoleon Hill (1883-1970) American author, motivational writer
Think and Grow Rich (1937)
To understand the heart and mind of a person, look not at what he has already achieved, but at what he aspires to.
Kahlil Gibran (1883-1931) Lebanese-American poet, writer, painter [Gibran Khalil Gibran]
(Attributed)
(Source)
Everyone believes very easily whatever they fear or desire.
Jean de La Fontaine (1621-1695) French fabulist and poet
(Attributed)
Ambition is like hunger; it obeys no law but its appetite.
Josh Billings (1818-1885) American humorist [pseud. of Henry Wheeler Shaw]
(Attributed)
(Source)
Attributed in Frank Jenners Wilstach, A Dictionary of Similes (1916).
“What,” asked Mr. Croup, “do you want?”
“What,” asked the marquis de Carabas, a little more rhetorically, “does anyone want?”
“Dead things,” suggested Mr. Vandemar. “Extra teeth.”Neil Gaiman (b. 1960) British fabulist
Neverwhere (1996)
Want is a growing giant whom the coat of Have was never large enough to cover.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Wealth,” The Conduct of Life, ch. 3 (1860)
(Source)
Riches rather enlarge than satisfy Appetites.
Thomas Fuller (1654-1734) English writer, physician
Gnomologia: Adages and Proverbs, #4048 (1732)
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When I was 17, I read a quote that went something like: “If you live each day as if it was your last, someday you’ll most certainly be right.” It made an impression on me, and since then, for the past 33 years, I have looked in the mirror every morning and asked myself: “If today were the last day of my life, would I want to do what I am about to do today?” And whenever the answer has been “No” for too many days in a row, I know I need to change something.
Steve Jobs (1955-2011) American computer inventor, entrepreneur
Commencement Address, Stanford University (2005)
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