What did you think, that joy
was some slight thing?
Quotations about:
happiness
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
To act with common sense according to the moment, is the best wisdom I know; and the best philosophy, to do one’s duties, take the world as it comes, submit respectfully to one’s lot; bless the Goodness that has given so much happiness with it, whatever it is; and despise affectation.
If there were in the world today any large number of people who desired their own happiness more than they desired the unhappiness of others, we could have paradise in a few years.
Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Seth King, New York Times (1961-05-18)
Interview on his 89th Birthday. The article does not presently show up in the NYT archives, but the quotation is mentioned in Newsweek, "Newsmakers" (1961-05-29), and in Think Magazine, "Thoughts" (1961-12).
The first thing to learn in intercourse with others is non-interference with their own peculiar ways of being happy, provided those ways do not assume to interfere by violence with ours.
William James (1842-1910) American psychologist and philosopher
“What Makes a Life Significant,” Lecture, Harvard (1899)
Reprinted in Talks to Teachers on Psychology, Part 2, Lecture 3.
Hope
Smiles from the threshold of the year to come
Whispering “it will be happier.”
This sad little lizard told me that he was a Brontosaurus on his mother’s side. I did not laugh; people who boast of ancestry often have little else to sustain them. Humoring them costs nothing and adds to happiness in a world in which happiness is in short supply.
ORLANDO: But, O, how bitter a thing it is to look into happiness through another man’s eyes!
William Shakespeare (1564-1616) English dramatist and poet
As You Like It, Act 5, sc. 2, l. 45ff (5.2.45) (1599)
(Source)
Managers who don’t know how to measure what they want settle for wanting what they can measure. For example, those who want a high quality of work life but don’t know how to measure it, often settle for wanting a high standard of living because they can measure it.
A happy life consists not in the absence, but in the mastery of hardships.
How little a thing can make us happy when we feel that we have earned it.
No matter how dull, or how mean, or how wise a man is, he feels that happiness is his indisputable right.
Gentleness is everywhere in daily life, a sign that faith rules through ordinary things: through cooking and small talk, through storytelling, making love, fishing, tending animals and sweet corn and flowers, through sports, music and books, raising kids — all the places where the gravy soaks in and grace shines through.
But we live through the fine days without noticing them; only when we fall on evil ones do we wish to have back the former. With sour faces we let a thousand bright and pleasant hours slip by unenjoyed and afterwards vainly sigh for their return when times are trying and depressing. Instead of this, we should cherish every present moment that is bearable, even the most ordinary, which with such indifference we now let slip by, and even with impatience push on.
[Aber wir verleben unsre schönen Tage, ohne sie zu bemerken: erst wann die schlimmen kommen, wünschen wir jene zurück. Tausend heitere, angenehme Stunden lassen wir, mit verdrießlichem Gesicht, ungenossen an uns vorüberziehn, um nachher, zur trüben Zeit, mit vergeblicher Sehnsucht ihnen nachzuseufzen. Statt dessen sollten wir jede erträgliche Gegenwart, auch die alltägliche, welche wir jetzt so gleichgültig vorüberziehn lassen, und wohl gar noch ungeduldig nachschieben.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 5 “Counsels and Maxims [Paränesen und Maximen],” § 2.5 (1851) [tr. Payne (1974)]
(Source)
(Source (German)). Alternate translation:
But we live through our days of happiness without noticing them; it is only when evil comes upon us that we wish them back. A thousand gay and pleasant hours are wasted in ill-humor; we let them slip by unenjoyed, and sigh for them in vain when the sky is overcast. Those present moments that are bearable, be they never so trite and common, -- passed by in indifference, or, it may be, impatiently pushed away.
[tr. Saunders (1890)]
Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life — the craving for which is the very essence of our being — were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing. But as it is, we take no delight in existence except when we are struggling for something; and then distance and difficulties to be overcome make our goal look as though it would satisfy us — an illusion which vanishes when we reach it; or else when we are occupied with some purely intellectual interest — when in reality we have stepped forth from life to look upon it from the outside, much after the manner of spectators at a play. And even sensual pleasure itself means nothing but a struggle and aspiration, ceasing the moment its aim is attained. Whenever we are not occupied in one of these ways, but cast upon existence itself, its vain and worthless nature is brought home to us; and this is what we mean by boredom. The hankering after what is strange and uncommon — an innate and ineradicable tendency of human nature — shows how glad we are at any interruption of that natural course of affairs which is so very tedious.
[Daß das menschliche Daseyn eine Art Verirrung seyn müsse, geht zur Genüge aus der einfachen Bemerkung hervor, daß der Mensch ein Konkrement von Bedürfnissen ist, deren schwer zu erlangende Befriedigung ihm doch nichts gewährt, als einen schmerzlosen Zustand, in welchem er nur noch der Langenweile Preis gegeben ist, welche dann geradezu beweist, daß das Daseyn an sich selbst keinen Werth hat: denn sie ist eben nur die Empfindung der Leerheit desselben. Wenn nämlich das Leben, in dem Verlangen nach welchem unser Wesen und Daseyn besteht, einen positiven Werth und realen Gehalt in sich selbst hätte; so könnte es gar keine Langeweile geben: sondern das bloße Daseyn, an sich selbst, müßte uns erfüllen und befriedigen. Nun aber werden wir unsers Daseyns nicht anders froh, als entweder im Streben, wo die Ferne und die Hindernisse das Ziel als befriedigend uns vorspiegeln, welche Illusion nach der Erreichung verschwindet; oder aber in einer rein intellektuellen Beschäftigung, in welcher wir jedoch eigentlich aus dem Leben heraustreten, um es von außen zu betrachten, gleich Zuschauern in den Logen. Sogar der Sinnengenuß selbst besteht in einem fortwährenden Streben und hört auf, sobald sein Ziel erreicht ist. So oft wir nun nicht in einem jener beiden Fälle begriffen, sondern auf das Daseyn selbst zurückgewiesen sind, werden wir von der Gehaltlosigkeit und Nichtigkeit desselben überführt, und Das ist die Langeweile. Sogar das uns inwohnende und unvertilgbare, begierige Haschen nach dem Wunderbaren zeigt an, wie gern wir die so langweilige, natürliche Ordnung des Verlaufs der Dinge unterbrochen sähen.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 11 “The Vanity of Existence [Der Nichtigkeit des Daseins],” § 146 (1851)
(Source)
(Source (German)). Alternate translation:
That human life must be a kind of mistake is sufficiently clear from the fact that man is a compound of needs, which are difficult to satisfy; moreover, if they are satisfied, all he is granted is a state of painlessness, in which he can only give himself up to boredom. This is a precise proof that existence in itself has no value, since boredom is merely the feeling of the emptiness of life. If, for instance, life, the longing for which constitutes our very being, had in itself any positive and real value, boredom could not exist; mere existence in itself would supply us with everything, and therefore satisfy us. But our existence would not be a joyous thing unless we were striving after something; distance and obstacles to be overcome then represent our aim as something that would satisfy us -- an illusion which vanishes when our aim has been attained; or when we are engaged in something that is of a purely intellectual nature, when, in reality, we have retired from the world, so that we may observe it from the outside, like spectators at a theatre. Even sensual pleasure itself is nothing but a continual striving, which ceases directly its aim is attained. As soon as we are not engaged in one of these two ways, but thrown back on existence itself, we are convinced of the emptiness and worthlessness of it; and this it is we call boredom. That innate and ineradicable craving for what is out of the common proves how glad we are to have the natural and tedious course of things interrupted.
[tr. Dircks]
That human existence must be some kind of error, is sufficiently clear from the simple observation that man is a concretion of needs and wants. Their satisfaction is hard to attain and yet affords him nothing but a painless state in which he is still abandoned to boredom. This, then, is a positive proof that, in itself, existence has no value; for boredom is just that feeling of its emptiness. Thus if life, in the craving for which our very essence and existence consist, had a positive value and in itself a real intrinsic worth, there could not possibly be any boredom. On the contrary, mere existence in itself would necessarily fill our hearts and satisfy us. Now we take no delight in our existence except in striving for something when the distance and obstacles make us think that the goal will be satisfactory, an illusion that vanishes when it is reached; or else in a purely intellectual occupation where we really step out of life in order to contemplate it from without, like spectators in the boxes. Even sensual pleasure itself consists in a constant striving and ceases as soon as its goal is attained. Now whenever we are not striving for something or are not intellectually occupied, but are thrown back on existence itself, its worthlessness and vanity are brought home to us; and this is what is meant by boredom. Even our inherent and ineradicable tendency to run after what is strange and extraordinary shows how glad we are to see an interruption in the natural course of things which is so tedious.
[tr. Payne (1974)]
Ambition makes the same mistake concerning power, that avarice makes concerning wealth; she begins by accumulating power, as a mean to happiness, and she finishes by continuing to accumulate it, as an end.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 148 (1820)
(Source)
We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with inherent and inalienable Rights; that among these, are Life, Liberty, and the pursuit of Happiness; that to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed; that whenever any Form of Government becomes destructive of these ends, it is the Right of the people to alter or abolish it, and to institute new Government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
“Declaration of Independence” (4 Jul 1776)
(Source)
As modified and approved by the Continental Congress. Compare to Jefferson's original draft.
COSMETICS: There is no cosmetic for beauty like happiness.
Marguerite Gardiner, Countess of Blessington (1789-1849) Irish novelist [Lady Blessington, b. Margaret Power]
Desultory Thoughts and Reflections (1839)
(Source)
One element in all happiness is to feel that we have deserved it.
[Il entre dans la composition de tout bonheur l’idée de l’avoir mérité.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 5 “Des Passions et des Affections de l’Âme [On the Soul],” ¶ 31 (1850 ed.) [tr. Lyttelton (1899), ch. 4, ¶ 21]
(Source)
(Source (French)). Alternate translations:
Into the composition of every happiness enters the thought of having deserved it.
[tr. Calvert (1866), ch. 5]
It is an element of all happiness to fancy that we deserve it.
[tr. Collins (1928), ch. 5]
I believe four ingredients are necessary for happiness: health, warm personal relations, sufficient means to keep you from want, and successful work.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Redbook Dialogue,” interview by Tommy Robbins, Redbook (1964-09)
(Source)
Reprinted in Russell Society News, #37 (1983-02), p. 25.
Comparison, more than Reality, makes Men happy or wretched.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs, #1133 (1732)
(Source)
Human happiness konsists in having what yu want, and wanting what yu hav.
[Human happiness consists in having what you want, and wanting what you have.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 131 “Affurisms: Plum Pits (1)” (1874)
(Source)
With health, everything is a source of pleasure; without it, nothing else, whatever it may be, is enjoyable; even the other personal blessings, — a great mind, a happy temperament — are degraded and dwarfed for want of it. So it is really with good reason that, when two people meet, the first thing they do is to inquire after each other’s health, and to express the hope that it is good; for good health is by far the most important element in human happiness.
[Mit ihr wird alles eine Quelle des Genusses: hingegen ist ohne sie kein äußeres Gut, welcher Art es auch sei, genießbar, und selbst die übrigen subjektiven Güter, die Eigenschaften des Geistes, Gemütes, Temperaments, werden durch Kränklichkeit herabgestimmt und sehr verkümmert. Demnach geschieht es nicht ohne Grund, daß man vor allen Dingen sich gegenseitig nach dem Gesundheitszustande befragt und einander sich wohlzubefinden wünscht: denn wirklich ist dieses bei weitem die Hauptsache zum menschlichen Glück.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 2 “What a Man Is [Von dem, was einer ist]” (1851) [tr. Saunders (1890)]
(Source)
(Source (German)). Alternate translation:
In general, however, nine-tenths of our happiness depends on health alone. With it everything becomes a source of pleasure, whereas without it nothing, whatever it may be, can be enjoyed, and even the other subjective blessings, such as mental qualities, disposition, and temperament, are depressed and dwarfed by ill-health. Accordingly, it is not without reason that, when two people meet, they first ask about the state of each other's health and hope that it is good; for this really is for human happiness by far the most important thing.
[tr. Payne (1974)]
To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 6 (1955)
(Source)
Living well is the best revenge.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 524 (1640 ed.)
(Source)
Perhaps a variant of John Lyly (1579): "The greatest harm that you can do unto the envious, is to do well."
The ultimate end of human acts is eudaimonia, happiness in the sense of “living well,” which all men desire; all acts are but different means chosen to arrive at it.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
The Life of the Mind, Vol. 2 “Willing,” Part 2, ch. 7 (1977)
(Source)
Discussing Aristotle, noting he never addressed the moral issue of ends and means.
Most people imagine that the rich are in heaven, but, as a rule, it is only a gilded hell. There is not a man in the city of New York with genius enough, with brains enough, to own five millions of dollars. Why? The money will own him. He becomes the key to a safe. That money will get him up at daylight; that money will separate him from his friends; that money will fill his heart with fear; that money will rob his days of sunshine and his nights of pleasant dreams. He cannot own it. He becomes the property of that money. And he goes right on making more. What for? He does not know. It becomes a kind of insanity. No one is happier in a palace than in a cabin.
Only when man’s life comes to its end in prosperity can one call that man happy.
Aeschylus (525-456 BC) Greek dramatist (Æschylus)
Agamemnon, l. 928
Alt trans.:Compare to Sophocles.
- "Call no man happy till he is dead."
- "Hold him alone truly fortunate who has ended his life in happy well-being."
His was a life which lacked, perhaps, the sublimer emotions which raised Man to the level of the gods, but it was undeniably an extremely happy one. He never experienced the thrill of ambition fulfilled, but, on the other hand, he never knew the agony of ambition frustrated. His name, when he died, would not live for ever in England’s annals; he was spared the pain of worrying about this by the fact that he had no desire to live for ever in England’s annals. He was possibly as nearly contented a human being can be in this century of alarms and excursions.
Moralists tell you of the evils of wealth and station, and the happiness of poverty. I have been very poor the greatest part of my life, and have borne it as well, I believe, as most people, but I can safely say that I have been happier every guinea I have gained.
Sydney Smith (1771-1845) English clergyman, essayist, wit
Memoir of the Reverend Sydney Smith, by His Daughter, Lady Holland, Vol. 1, ch. 9 (1855)
(Source)
Money is a needful and precious thing, — and, when well used, a noble thing, — but I never want you to think it is the first or only prize to strive for. I’d rather see you poor men’s wives, if you were happy, beloved, contented, than queens on thrones, without self-respect and peace.