CALVIN: There’s never enough time to do all the nothing you want.
Quotations about:
relaxation
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Dearer to me than the evening star
A Packard car
A Hershey bar
Or a bride in her rich adorning
Dearer than any of these by far
Is to lie in bed in the morning.Jean Kerr (1922-2003) American author and playwright [b. Bridget Jean Collins]
Essay (1957), “Introduction,” Please Don’t Eat the Daisies
(Source)
Do you think that what I say each day on such a variety of topics could come to me if I did not cultivate my mind with learning, or that my mind could bear such a strain if I did not relax it by this same learning?
Indeed I confess that I have devoted myself to these interests. Let others be ashamed who have so buried themselves in books that they can offer nothing for the common enjoyment and can bring nothing forward into the light and the sight of men; but, gentlemen of the jury, why should I be ashamed, I who have lived so long in such a way that leisurely interests have never lured me nor pleasure called me nor sleep kept me from timely service to anyone?
Who, I ask, can censure me on this account, who can rightfully be angry at me, if I take as much time for the pursuit of these studies as is granted others to attend to their interests, to celebrate the festive days of the games, as much time as they devote to other pleasures and the relaxation of mind and body, as much time as others give to early-opening banquets, or even to throwing dice and playing ball?[An tu existimas aut suppetere nobis posse quod cotidie dicamus in tanta varietate rerum, nisi animos nostros doctrina excolamus, aut ferre animos tantam posse contentionem, nisi eos doctrina eadem relaxemus?
Ego vero fateor me his studiis esse deditum: ceteros pudeat, si qui se ita litteris abdiderunt, ut nihil possint ex his neque ad communem adferre fructum neque in aspectum lucemque proferre: me autem quid pudeat, qui tot annos ita vivo, iudices, ut a nullius umquam me tempore aut commodo aut otium meum abstraxerit aut voluptas avocarit aut denique somnus retardarit?
Qua re quis tandem me reprehendat aut quis mihi iure suscenseat, si, quantum ceteris ad suas res obeundas, quantum ad festos dies ludorum celebrandos, quantum ad alias voluptates et ad ipsam requiem animi et corporis conceditur temporum, quantum alii tribuunt tempestivis conviviis, quantum denique alveolo, quantum pilae, tantum mihi egomet ad haec studia recolenda sumpsero?]Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 6 / sec. 12-13 (62 BC) [tr. Guinach (1962)]
(Source)
Cicero defends his reading and study habits.
(Source (Latin)). Other translations:Do you think it possible that we could find a supply for our daily speeches, when discussing such a variety of matters, unless we were to cultivate our minds by the study of literature; or that our minds could bear being kept so constantly on the stretch if we did not relax them by that same study?
But I confess that I am devoted to those studies, let others be ashamed of them if they have buried themselves in books without being able to produce anything out of them for the common advantage or anything which may bear the eyes of men and the light. But why need I be ashamed, who for many years have lived in such a manner as never to allow my own love of tranquility to deny me to the necessity or advantage of another or my fondness for pleasure to distract, or even sleep to delay my attention to such claims?
Who then can reproach me or who has any right to be angry with me, if I allow myself as much time for the cultivation of these studies as some take for the performance of their own business, or for celebrating days of festival and games, or for other pleasures, or even for the rest and refreshment of mind and body, or as others devote to early banquets, to playing at dice, or at ball?
[tr. Yonge (1856)]Do you think this can be afforded us as we speak every day in such a variety of cases, unless we abstract our minds from learning; or that our minds can bear such contention, unless we relax them from the same learning?
But I acknowledge I am devoted to these studies; the rest of my brethren may be ashamed if they withdraw from literature in such a manner as from it to be unable either to bear common fruit , or to bring it forth to light to be gazed on; but why am I to be ashamed that my sense of leisure has never led me to remain away in the hour of danger for convenience' sake, or pleasure never allured, or finally slumber never retarded me, who will thus continue to act for as many years as I live?
Why, indeed, should anyone blame me , or have a right to be angry with me if I employ , in the enumeration of these studies, as much time as is allowed to everyone else to attend to their own affairs, to celebrate the festal days of the games, to devote to other pleasures and to the rest of mind and body itself as much time as others devote to protracted banquets, or, in fine, to the gaming-table, or the javelin?
[tr. M'Donogh Mahony (1886)]Or do you suppose, either (that it) would be possible for us to have at hand, what we might utter daily, in such a variety of things [actions], unless we cultivated our minds by study, or (that) (our) minds could bear such great efforts, unless we relaxed them by the same study?
I indeed confess (that), I am given to these pursuits; let it shame others, if they hagve so buried themselves in letters, that they can neither bring nothing [anything] from these (studies), for the common advantage, nor to produce (anything) to view and to light. But why may I be ashamed, O judges who so many years live [have lived] so, that ever [never] either my leisure may have drawn me away or pleasure may have called (me) aside or in fine sleep may have kept (me) back from the emergency or the advantage of any one?
Wherefore who, pray, may reproach me, or who by right may be offended at me, if as much time as is conceded to others, for transacting their affairs, as much for celebrating festival days of games, as much for others pleasures, and for the rest itself of the mind and of the body; much as others devote to protracted banquets, as much in fine as to dice, as much as to ball playing.
[tr. Dewey (1916)]Do you think that I could find inspiration for my daily speeches on so manifold a variety of topics, did I not cultivate my mind with study, or that my mind could endure so great a strain, did not study too provide it with relaxation?
I am a votary of literature, and make the confession unashamed; shame belongs rather to the bookish recluse, who knows not how to apply his reading to the good of his fellows, or to manifest its fruits to the eyes of all. But what shame should be mine, gentlemen, who have made it a rule of my life for all these years never to allow the sweets of a cloistered ease or the seductions of pleasure or the enticements of repose to prevent me from aiding any man in the hour of his need?
How then can I justly be blamed or censured, if it shall be found that I have devoted to literature a portion of my leisure hours no longer than others without blame devote to the pursuit of material gain, to the celebration of festivals or games, to pleasure and the repose of mind and body, to protracted banqueting, or perhaps to the gaming-board? or to ball-playing?
[tr. Watts (Loeb) (1923)]Surely you do not believe that we can keep ourselves supplied with something to say every day on such a variety of topics, unless we thoroughly cultivate our minds by study? Surely you do not think that our minds could endure such strain unless we should give them the relaxation of the same study?
For my part I own that I am devoted to the pursuit of this. The rest of the world may be ashamed to have so buried themselves with literature as to be able neither to produce therefrom anything to the common profit, nor to bring it into sight and publicity. But why should I be ashamed , gentlemen of the jury, to have been living now so many years in such fashion, that neither has my love of retirement ever withdrawn me from any man's time of peril or season of advantage, nor has indulgence called me away, nor, in short, has sloth kept me back from it?
Who therefore, I pray, could find fault with me, or who could, with justice, be vexed with me, if I have myself appropriated to the resumption of such studies just so much out of my leisure hours as the rest of the world devotes to the transaction of their affairs, meeting of private engagements, or to attending the holidays of the Games, or to other indulgences and the mere rest of their minds and bodies? -- just so much time as some devote to lengthy dinners, or even to the dice-box and the tennis-ball?
[tr. Allcroft/Plaistowe (c. 1925)]How do you imagine I could find material for my daily speeches on so many different subjects if I did not train my mind with literary study, and how could my mind cope with so much strain if I did not use such study to help it unwind?
Yes, I for one am not ashamed to admit that I am devoted to the study of literature. Let others be ashamed if they have buried their heads in books and have not been able to find anything in them which could either be applied to the common good or brought out into the open and the light of day. But why should I be ashamed, gentlemen, given that in all the years I have lived my private pastimes have never distracted me, my own pleasures have never prevented me, and not even the need for sleep has ever called me away from helping anyone in his hour of danger or of need?
Who, then, can justly censure or reproach me if I allow myself the same amount of time for pursuing these studies as others set aside for dealing with their own personal affairs, celebrating festivals and games, indulging in other pleasures, and resting their minds and bodies, or as much as they devote to extended partying and to playing dice and ball?
[tr. Berry (2000)][...] I confess indeed that I am obsessed with studying literature. Let this fact shame others who do not know how to make use of their books so that they can’t provide anything from their reading to common profit or to make their benefit clear in sight.
Why, moreover, should I be ashamed when I have lived so many years in such a way that my hobby never prevented me from being useful to anyone at any time and its pleasure or sleepiness never distracted me or slowed me down? In what way, then, can anyone criticize me or censure me if I am discovered to have spent that very same amount of time in pursuing these studies as others do without blame in pursuing profit, or in celebrating festivals or games, in seeking the pleasure and rest of the body and mind, or dragging out hours in dining, gambling or ballgames?
[tr. @sentantiq (2019)]
I might be swimming in a crystal pool
I might be wooing some delicious dame
I might be drinking something long and cool
I can’t imagine why I play this game.A. P. Herbert (1890-1971) English humorist, novelist, playwright, politician [Alan Patrick Herbert; pseud. Albert Haddock]
“Ninth Wicket,” st. 1, l. 13ff, Mild and Bitter (1935)
(Source)
Originally published in Punch.
Times are changed with him who marries; there are no more by-path meadows, where you may innocently linger, but the road lies long and straight and dusty to the grave. Idleness, which is often becoming and even wise in the bachelor, begins to wear a different aspect when you have a wife to support.
Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
Essay (1881), “Virginibus Puerisque, Part 2”
(Source)
First published in Virginibus Puerisque and Other Papers, ch. 1, part 2 (1881).
A measure of day-dreaming is a good thing, like a drug prudently used; it allays the sometimes virulent fever of the over-active mind, like a cool wind blowing through the brain to smooth the harshness of untrammelled thought; it bridges here and there the gaps, brings things into proportion and blunts the sharper angles. But too much submerges and drowns.
[Une certaine quantité de rêverie est bonne, comme un narcotique à dose discrète. Cela endort les fièvres, quelquefois dures, de l’intelligence en travail, et fait naître dans l’esprit une vapeur molle et fraîche qui corrige les contours trop âpres de la pensée pure, comble çà et là des lacunes et des intervalles, lie les ensembles et estompe les angles des idées. Mais trop de rêverie submerge et noie.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “Saint Denis,” Book 2 “Eponine,” ch. 1 (4.2.1) (1862) [tr. Denny (1976)]
(Source)
(Source (French)). Alternate translations:A certain amount of reverie is good, like a narcotic in discreet doses. It soothes the fever, sometimes high, of the brain at work, and produces in the mind a soft and fresh vapour which corrects the too angular contours of pure thought, fills up the gaps and intervals here and there, binds them together, and blunts the sharp corners of ideas. But too much reverie submerges and drowns.
[tr. Wilbour (1862)]A certain amount of reverie is good, like a narcotic taken in discreet doses. It lulls to sleep the at times harsh fevers of the working brain, and produces in the mind a soft and fresh vapor which corrects the too sharp outlines of pure thought, fills up gaps and spaces here and there, and rounds the angles of ideas. But excess of reverie submerges and drowns.
[tr. Wraxall (1862)]A certain amount of dreaming is good, like a narcotic in discreet doses. It lulls to sleep the fevers of the mind at labor, which are sometimes severe, and produces in the spirit a soft and fresh vapor which corrects the over-harsh contours of pure thought, fills in gaps here and there, binds together and rounds off the angles of the ideas. But too much dreaming sinks and drowns.
[tr. Hapgood (1887)]A certain amount of reverie is good, like a narcotic in discreet doses. It soothes the fever, occasionally high, of the brain at work, and produces in the mind a soft, fresh vapor that corrects the all too angular contours of pure thought, fills up the gaps and intervals here and there, binds them together, and dulls the sharp corners of ideas. But too much reverie submerges and drowns.
[tr. Wilbour/Fahnestock/MacAfee (1987)]A certain amount of daydreaming does you good, like a narcotic in small doses. It sedates the sometimes severe fevers of the toiling intellect and produces in the mind a cool and gentle mist that softens the over-harsh contours of pure thought, fills in the gaps and intervals here and there, creates cohesion and smooths the sharp edges of ideas. But too much daydreaming drags you down and overwhelms you.
[tr. Donougher (2013)]
Yet however grim circumstances are, human beings, if they really are human, occasionally relax.
[Homines quamvis in turbidis rebus sint, tamen, si modo homines sunt, interdum animis rexantur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 16 / sec. 39 (2.16/2.39) (44-10-24 BC) [tr. Grant (1960)]
(Source)
To Antony's accusations of his inappropriately telling jokes while in camp with Pompey's army.
(Source (Latin)). Other translations:Men, so long as they are men, relax at times even amid the heaviest perplexities.
[tr. King (1877)]Men, in whatever anxiety they may be, if they are men, sometimes indulge in relaxation.
[ed. Hoyt (1896)]But men, in however troublous times -- if only they are human -- sometimes relax their minds.
[tr. Ker (Loeb) (1926)]Although men are in great difficulties, still, provided they are men, they sometimes relax their minds.
[tr. Yonge (1903)]In whatever trouble men may be, yet so long as they are men, they must occasionally have their moments of cheerfulness.
[ed. Harbottle (1906)]Human beings, even in times of crisis, do sometimes unwind, if they are human at all.
[tr. Berry (2006)]Even when they are in troubled situations, men, if they are human, still relax their minds from time to time.
[tr. McElduff (2011)]
All work and no play, makes Jack a dull boy.
James Howell (c. 1594–1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία], or, Old Sayed Sawes & Adages, “English Proverbs” (1659) [compiler]
(Source)
First recorded instance of this adage, though in context it predates Howell's collection.
The phrase was popularized for modern audiences by its use in Stanley Kubrick's film The Shining (1980) (the phrase is not in Stephen King's book; Kubrick used different adages in the different languages the movie was released in). That use, in turn, derived from the phrase being a common one for repetitive work in typing classes.
An additional line is given in Maria Edgeworth, Harry and Lucy (1801), where she refers to this as an "ancient British adage":All work and no play makes Jack a dull boy,
All play and no work makes Jack a mere toy.
By the bye, as I must leave off being young, I find many douceurs [sweets] in being a sort of chaperon, for I am put on the sofa near the fire and can drink as much wine as I like.
Jane Austen (1775-1817) English author
Letter (1813-11-06) to Cassandra Austen
(Source)
Jane was 38 at the time.
Idleness is a necessity for the mind, as much as work. Talent is ruined by writing too much, and rusted by not writing at all.
[L’oisiveté est nécessaire aux esprits, aussi bien que le travail. On se ruine l’esprit à trop écrire; on se rouille à n’écrire pas.]Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 23 “Des Qualités de l’Écrivain [Of the Qualities of Writers],” ¶ 53 (1805) (1850 ed.) [tr. Lyttelton (1899), ch. 22, ¶ 20]
(Source)
(Source (French)). Alternate translations:The mind must rest as well as work. To write too much ruins it; to leave off writing rusts it.
[tr. Attwell (1896), ¶ 336]One ruins the mind with too much writing. One rusts it by not writing at all.
[tr. Auster (1983), 1805 entry]
Man is so made that he can only find relaxation from one kind of labor by taking up another.
Anatole France (1844-1924) French poet, journalist, novelist, Nobel Laureate [pseud. of Jaques-Anatole-François Thibault]
The Crime of Sylvestre Bonnard, Part 2, ch. 4 “The Little Saint-George,” “June 3” (1881)
(Source)
If we could ever get vacations down to where you wasn’t any more tired on the day one was over than on our regular work day it would be wonderful.
He who without necessity embarks
In many matters, is a fool for slighting
The obvious blessings of a tranquil life.[ὅστις δὲ πράσσει πολλὰ µὴ πράσσειν παρόν,
µῶρος, παρὸν ζῆν ἡδέως ἀπράγµονα.]Euripides (485?-406? BC) Greek tragic dramatist
Antiope [Αντιοπη], frag. 193 (TGF, Kannicht) [Amphion] (c. 410 BC) [tr. Wodhall (1809)]
(Source)
Barnes fragment 104, Musgrave 25. (Source (Greek)). Alternate translation:Whoever is very active when he may be inactive, is a moron,
when he may live pleasantly keeping clear from politics.
[tr. Will (2015)]Whoever is overactive when he could relax
is foolish, for he misses out on a pleasant life.
[Source]
Efficiency is a thief of time when it leaves no leisure.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1949-02)
(Source)
Happiness is thought to imply leisure; for we toil in order that we may have leisure, as we make war in order that we may enjoy peace.
[δοκεῖ τε ἡ εὐδαιμονία ἐν τῇ σχολῇ εἶναι, ἀσχολούμεθα γὰρ ἵνα σχολάζωμεν καὶ πολεμοῦμεν ἵν᾽ εἰρήνην ἄγωμεν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 10, ch. 7 (10.7) / 1177b.4 (c. 325 BC) [tr. Peters (1893), 10.7.6]
(Source)
(Source (Greek)). Alternate translations:Happiness is thought to stand in perfect rest; for we toil that we may rest, and war that we may be at peace.
[tr. Chase (1847), ch. 6]It would seem that happiness is the very antithesis of a busy life, in that it is compatible with perfect leisures. And it is with such leisure in view that a busy life is always led, exactly as war is only waged for the sake of ultimate peace.
[tr. Williams (1869)]The end of labor is to gain leisure.
[in Ballou, Treasury of Thought (1872)]Happiness is thought to depend on leisure; for we are busy that we may have leisure, and make war that we may live in peace.
[tr. Ross (1908)]Happiness is thought to involve leisure; for we do business in order that we may have leisure, and carry on war in order that we may have peace.
[tr. Rackham (1934)]Happiness seems to reside in leisure, since we do unleisured things in order to be at leisure, and wage war in order to live in peace.
[tr. Reeve (1948)]Happiness is thought to depend on leisure; for we toil for the sake of leisurely activity, and we are at war for the sake of peaceful activity.
[tr. Apostle (1975)]Happiness seems to depend on leisure, because we work to have leisure, and wage war to live in peace.
[tr. Crisp (2000)][Because], happiness seems to reside in leisure, we labor [sacrifice leisure] so that we may have leisure.
[tr. @sentantiq (2018)]
Consequently, happiness is not found in amusement, for it would be also absurd to maintain that the end of man is amusement and that men work and suffer all their life for the sake of amusement. For, in short, we choose everything for the sake of something else, except happiness, since happiness is the end of a man. So to be serious and work hard for the sake of amusement appears foolish and very childish, but to amuse oneself for the sake of serious work seems, as Anacharsis put it, to be right; for amusement is like relaxation, and we need relaxation since we cannot keep on working hard continuously. Thus amusement is not the end, for it is chosen for the sake of serious activity.
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 10, ch. 6, sec. 6 (10.6.6) / 1176b.28ff (c. 325 BC) [tr. Apostle (1975)]
(Source)
(Source (Greek)). Alternate translations:Happiness then stands not in amusement; in fact the very notion is absurd of the End being amusement, and of one’s toiling and enduring hardness all one’s life long with a view to amusement: for everything in the world, so to speak, we choose with some further End in view, except Happiness, for that is the End comprehending all others. Now to take pains and to labour with a view to amusement is plainly foolish and very childish: but to amuse one’s self with a view to steady employment afterwards, as Anacharsis says, is thought to be right: for amusement is like rest, and men want rest because unable to labour continuously. Rest, therefore, is not an End, because it is adopted with a view to Working afterwards.
[tr. Chase (1847), ch. 5]And, hence it follows, that happiness does not consist in mere amusement. For, it is inconceivable that amusement should be the end and consummation of everything, and that a man should endure a lifetime of labour and suffering, with nothing higher than amusement in view. And this would be the case, were happiness identical with mere amusement. For there is, indeed, nothing whatever upon earth which we do not choose for the sake of something else beyond itself, with the one exception of happiness -- happiness being the one end of all things els. Now, that all earnestness and toil should tend to no higher end than mere amusement, is a view of life which is worse than childish, and fit only for a fool. But the saying of Anacharsis, "play makes us fit for work," would seem to be well spoken; for it would seem that amusement is a species of rest, and that men stand in need of rest, inasmuch as continuous exertion is not possible. And, hence, rest cannot be an end in itself, inasmuch as it is only sought with view to subsequent action.
[tr. Williams (1869)]Happiness then does not consist in amusement. It would be paradoxical to hold that the end of human life is amusement, and that we should toil and suffer all our life for the sake of amusing ourselves. For we may be said to desire all things as means to something else except indeed happiness, as happiness is the end or perfect state. It appears to be foolish and utterly childish to take serious trouble and pains for the sake of amusement. But to amuse oneself with a view to being serious seems to be right, as Anacharsis says; for amusement is a kind of relaxation, and it is because we cannot work for ever that we need relaxation. Relaxation then is not an end. We enjoy it as a means to activity.
[tr. Welldon (1892)]Happiness, therefore, does not consist in amusement; and indeed it is absurd to suppose that the end is amusement, and that we toil and moil all our life long for the sake of amusing ourselves. We may say that we choose everything for the sake of something else, excepting only happiness; for it is the end. But to be serious and to labour for the sake of amusement seems silly and utterly childish; while to amuse ourselves in order that we may be serious, as Anacharsis says, seems to be right; for amusement is a sort of recreation, and we need recreation because we are unable to work continuously. Recreation, then, cannot be the end; for it is taken as a means to the exercise of our faculties.
[tr. Peters (1893), 10.6.6]Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one's life in order to amuse oneself. For, in a word, everything that we choose we choose for the sake of something else -- except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity.
[tr. Ross (1908)]It follows therefore that happiness is not to be found in amusements. Indeed it would be strange that amusement should be our End -- that we should toil and moil all our life long in order that we may amuse ourselves. For virtually every object we adopt is pursued as a means to something else, excepting happiness, which is an end in itself; to make amusement the object of our serious pursuits and our work seems foolish and childish to excess: Anacharsis' motto, Play in order that you may work, is felt to be the right rule. For amusement is a form of rest; but we need rest because we are not able to go on working without a break, and therefore it is not an end, since we take it as a means to further activity.
[tr. Rackham (1934)]Hence happiness does not lie in amusement, since it would indeed be strange if the end were amusement and we did all the work we do and suffered evil all our live for the sake of amusing ourselves. For, in a word, we choose everything -- except happiness, since end it is -- for the sake of something else. But to engage in serious matters and to labor for the sake of amusement would evidently be silly and utterly childish. On the contrary, "amusing ourselves so as to engage in serious matters," as Anacharsis puts it, seems to be correct. For amusement is like relaxation, and it is because people cannot labor continuously that they need relaxation. End, then, relaxation is not, since it occurs for the sake of activity.
[tr. Reeve (1948)]It follows that happiness does not consist in amusement. Indeed, it would be paradoxical if the end were amusement; if we toiled and suffered all our lives long to amuse ourselves. For we choose practically everything for the sake of something else, except happiness, because it is the end. To spend effort and toil for the sake of amusement seems silly and unduly childish; but on the other hand the maxim of Anacharsis, "Play to work harder," seems to be on the right lines, because amusement is a form of relaxation, and people need relaxation because they cannot exert themselves continuously. Therefore relaxation is not an end, because it is taken for the sake of activity.
[tr. Thomson/Tredennick (1976)]Happiness, then, is not found in amusement, for it would be absurd if the end were amusement, and our lifelong efforts and sufferings aimed at amusing ourselves. For we choose practically everything for some other end -- except for happiness, since it is the end; but serious work and toil amed only at amusement appears stupid and excessively childish. Rather, it seems correct to amuse ourselves so that we can do something serous, as Anacharsis says; for amusement would seem to be relaxation, and it is because we cannot toil continuously that we require relaxation. Relaxation, then, is not the end, since we pursue it to prepare for activity.
[tr. Irwin/Fine (1995)]Happiness, then, does not consist in amusement, because it would be absurd if our end were amusement, and we laboured and suffered all of our lives for the sake of amusing ourselves. For we choose virtually everything for the sake of something else, except happiness, since it is the end; but serious work and exertion for the sake of amusement is manifestly foolish and extremely childish. Rather, as Anacharsis puts it, what seems correct is amusing ourselves so that we can engage in some serious work, since amusement is like relaxation, and we need relaxation because we cannot continuously exert ourselves. Relaxation, then, is not an end, since it occurs for the sake of activity.
[tr. Crisp (2000)]
When I was writing a column for Family Circle, I had planned one in praise of shabbiness. A house that does not have one worn, comfy chair in it is soulless. It all comes back to the fact that we are not asked to be perfect, only human.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude (1973)
(Source)
Please don’t tell me to relax — it’s only my tension that’s holding me together.
Ashleigh Brilliant (b. 1933) Anglo-American epigramist, aphorist, cartoonist
Pot-Shots, # 595
CHARLIE MCCARTHY: Ambition is a poor excuse for not having sense enough to be lazy.
Edgar Bergen (1903-1978) American actor, radio performer, ventriloquist
(Attributed)
What man actually needs is not a tensionless state but rather the striving and struggling for a worthwhile goal, a freely chosen task.
Viktor Frankl (1905-1997) German-American psychologist, writer
Man’s Search for Meaning, Part 2 (1946)
(Source)
Fond as we are of our loved ones, there comes at times during their absence an unexplained peace.
God offers to every mind its choice between truth and repose. Take which you please — you can never have both.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1841), “Intellect,” Essays: First Series, No. 11
(Source)
Good friends, good books, and a sleepy conscience: This is the ideal life.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Note (1898-07-04), Mark Twain’s Notebook, ch. 21 “In Vienna” (1935) [ed. Albert Bigelow Paine]
(Source)
Written while summering at a resort outside of Vienna. Paine notes, "Written in the Archduchess's album" (referring to Marie Theresa of Austria).
Business and pleasure, rightly understood, mutually assist each other, instead of being enemies, as silly or dull people often think them. No man tastes pleasures truly who does not earn them by previous business; and few people do business well who do nothing else.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #189 (7 Aug 1749)
(Source)
If you are rich and are worth your salt, you will teach your sons that though they may have leisure, it is not to be spent in idleness; for wisely used leisure merely means that those who possess it, being free from the necessity of working for their livelihood, are all the more bound to carry on some kind of non-remunerative work in science, in letters, in art, in exploration, in historical research-work of the type we most need in this country, the successful carrying out of which reflects most honor upon the nation.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1899-04-10), “The Strenuous Life,” Hamilton Club, Chicago
(Source)
In the last analysis a healthy state can exist only when the men and women who make it up lead clean, vigorous, healthy lives; when the children are so trained that they shall endeavor, not to shirk difficulties, but to overcome them; not to seek ease, but to know how to wrest triumph from toil and risk.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1899-04-10), “The Strenuous Life,” Hamilton Club, Chicago
(Source)
I wish to preach, not the doctrine of ignoble ease, but the doctrine of the strenuous life. The life of toil and effort, of labor and strife; to preach that highest form of success which comes, not to the man who desires mere easy peace, but to the man who does not shrink from danger, from hardship or from bitter toil, and who out of these wins the splendid ultimate triumph.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1899-04-10), “The Strenuous Life,” Hamilton Club, Chicago
(Source)
Oh, what more sweet than when, from care set free,
The spirit lays its burden down, and we,
With distant travel spent, come home and spread
Our limbs to rest along the wished-for bed.[O quid solutis est beatius curis,
cum mens onus reponit, ac peregrino
labore fessi venimus larem ad nostrum,
desideratoque acquiescimus lecto?]Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 31 “To Sirmio,” ll. 7-10 [tr. T. Martin (1861)]
(Source)
Sirmio was the peninsula where his country villa was built, present-day Sirmione on Lago di Garda.
(Source (Latin)). Alternate translations:O, what so sweet as cares redress'd!
When the tir'd mind lays down its load;
When, with each foreign toil oppress'd,
We reach at length our own abode;
On our own wish'd-for couch recline,
And taste the bliss of sleep divine!
[tr. Nott (1795), # 28]Then when the mind its load lays down;
When we regain, all hazards past,
And with long ceaseless travel tired,
Our household god again our own;
And press in tranquil sleep at last
The well-known bed so oft desired.
[tr. Lamb (1821)]Sweetest of sweets to me that pastime seems,
When the mind drops her burden: when -- the pain
Of travel past -- our own cot we regain
And nestle on the pillow of our dreams.
[tr. Calverley (1862)]Oh! what more blessèd than to find
Release from all our cares!
When layeth down the weary mind
The burden that it bears:
When, all our toil of travel o'er,
Our hearth again we tread,
And lay us down in peace once more
On the long-wish'd-for bed.
[tr. Cranstoun (1867)]Days of happiness and bless,
What in life can match with this?
When with lightened heart the mind
Care and sorrow leaves behind,
And our weary wanderings o'er,
We have reached our own loved door,
And so no more abroad to roam,
Taste the dear delights of home.
[tr. Bliss (1872)]Is there a scene more sweet than when
our clinging cares are undercase,
And, worn by alien moils and men,
The long untrodden sill repassed,
We press the kindly couch at last,
And find a full repayment there?
[tr. Hardy (1887)]Oh what more blessèd be than cares resolved,
When mind casts burthen and by peregrine
Work over wearied, lief we hie us home
To lie reposing in the longed-for bed!
[tr. Burton (1893)]O what greater blessing than cares released, when the mind casts down its burden, and when wearied with the toil of travel we reach our hearth, and rest in the long-for bed.
[tr. Smithers (1894)]To think, O joy! that once again
I should be here upon my native soil!
At ease! O guerdon sweet! when, after wars,
With journeyings and vigils sore bestead,
Our own old home we come to, and the bed
So often longed for under alien stars.
[tr. Harman (1897)]Ah , what is more blessed than to put cares away, when the mind lays by its burden, and tired with labour of far travel we have come to our own home and rest on the couch we longed for.
[tr. Warre Cornish (1904)]O what is sweeter than when loosed from care, when the mind throws down its burden, way-worn we reach our own hearth and at last find repose in the bed we have so often longed for.
[tr. Stuttaford (1912)]Oh, what is sweeter than, when toil is past,
To come back home, the mind care-free at last,
The foreign labors done, the rest well-earned,
To seek the welcome couch for which we've yearned?
[tr. Stewart (1915)]What joys so keen as all one's cares to shed,
To ease the burdened mind, no more to roam,
All travel-worn to reach th' ancestral home,
And rest at length in the long looked for bed.
[tr. Symons-Jeune (1923)]Joy beyond joy to loose the cares that chafe
And lay aside the burden of the mind!
Home after toilsome travel, home once more,
Snug in the cosy bed we wearied for.
[tr. MacNaghten (1925)]Can there be more joy than this
To throw off the chains of office and in calm domestic bliss,
Wearied with the strain of travel, once again to rest my head,
Full reward of all my labours, in my dear, my longed-for bed?
[tr. Wright (1926)]After many months of travel, nothing's better than to rest, relaxed and careless; sleep is heaven in our own beloved bed.
[tr. Gregory (1931)]For what can be more blissful than to ease
One's troubles, when the mind puts off its load
And I return, all care-worn, to my hearth
And sleep in the bed I've longed for?
[tr. Hollander (1976)]What could be better? Every care dissolving, shedding the burden of an exhausting journey, back home among the gods of our own household we find at last the couch, the rest we desired!
[tr. C. Martin (1979)]O what freedom from care is more joyful
than when the mind lays down its burden,
and weary, back home from foreign toil,
we rest in the bed we longed for?
[tr. Kline (2001)]What greater bliss than when, cares all dissolved,
the mind lays down its burden, and, exhausted
by our foreign labors we at last reach home
and sink into the bed we've so long yearned for?
[tr. Green (2005)]O what is happier than worries released,
when the mind sets aside its burden, and we
having been exhausted from foreign labor, have come to our home,
and we rest in our longed for bed?
[tr. Wikisource (2018)]
Most people, when they are left free to fill their own time according to their choice are at a loss to think of anything sufficiently pleasant to be worth doing. And whatever they decide on, they are troubled by the feeling that something else would have been pleasanter. The ability to fill leisure intelligently is the last product of civilization, and at present very few people have reached this level.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 14 “Work” (1930)
(Source)
Idleness is sweet, and its consequences are cruel.
[La molesse est douce, et sa suite est cruelle.]
John Quincy Adams (1767-1848) US President (1825-29)
(Attributed)
Said to have been written in his diary, but unverified.
You must have been warned against letting the golden hours slip by. Yes, but some of them are golden only because we let them slip.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Speech (1922-05-03), “Courage,” Rectoral Address, University of St. Andrews, Scotland
(Source)
CALVIN: Weekends don’t count unless you spend them doing something completely pointless.
The lust for comfort, that stealthy thing that enters the house a guest, and then becomes a host, and then a master. […] Verily the lust for comfort murders the passion of the soul, and then walks grinning in the funeral.
Kahlil Gibran (1883-1931) Lebanese-American poet, writer, painter [Gibran Khalil Gibran]
The Prophet, “On Houses” (1923)
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