I started studying law, but this I could stand just for one semester. I couldn't stand more. Then I studied languages and literature for two years. After two years I passed an examination with the result I have a teaching certificate for Latin and Hungarian for the lower classes of the gymnasium, for kids from 10 to 14. I never made use of this teaching certificate. And then I came to philosophy, physics, and mathematics. In fact, I came to mathematics indirectly. I was really more interested in physics and philosophy and thought about those. It is a little shortened but not quite wrong to say: I thought I am not good enough for physics and I am too good for philosophy. Mathematics is in between.
Man is encased, as though in a shell, in the particular ranking of the simplest values and value-qualities which represent the objective side of his *ordo amoris*, values which have not yet been shaped into things and goods. He carries this shell along with him wherever he goes and cannot escape from it no matter how quickly he runs. He perceives the world and himself through the windows of this shell, and perceives no more of the world, of himself, or of anything else besides what these windows show him, in accordance with their position, size, and color. The structure and total content of each man's environment, which is ultimately organized according to its value structure, does not wander or change, even though he himself wanders further and further in space. It is simply filled out anew with certain individual things. However, even this fulfillment must obey the law of formation prescribed by the value structure of the milieu. The goods along the route of a man's life, the practical things, the resistances to willing and acting against which he sets his will, are from the very first always inspected and "sighted," as it were, by the particular selective mechanism of his *ordo amoris*. Wherever he arrives, it is not the same men and the same things, but the same types of men and things (and this are in every case *types* of values), that attract or repulse him in accordance with certain constant rules of preference and rejection. What he actually notices, what he observes or leaves unnoticed and unobserved, is determined by this attraction and this repulsion; these already determine the material of *possible* noticing and observing. Moreover, the attraction and repulsion are felt to come from things, not from the self, in contrast to the case of so-called active attention, and are themselves governed and circumscribed by potentially effective attitudes of interest and love, experienced as readiness for being affected." —from_Ordo Amoris_
If one has failed to develop curiosity and interest in the early years, it is a good idea to acquire them now, before it is too late to improve the quality of life. To do so is fairly easy in principle, but more difficult in practice. Yet it is sure worth trying. The first step is to develop the habit of doing whatever needs to be done with concentrated attention, with skill rather than inertia. Even the most routine tasks, like washing dishes, dressing, or mowing the lawn become more rewarding if we approach them with the care it would take to make a work of art. The next step is to transfer some psychic energy each day from tasks that we don’t like doing, or from passive leisure, into something we never did before, or something we enjoy doing but don’t do often enough because it seems too much trouble. There are literally millions of potentially interesting things in the world to see, to do, to learn about. But they don’t become actually interesting until we devote attention to them.
Boredom is probably more frequent and more tormenting if you do not have sight or hands.
The only good teachers for you are those friends who love you, who think you are interesting, or very important, or wonderfully funny; whose attitude is:"Tell me more. Tell me all you can. I want to understand more about everything you feel and know and all the changes inside and out of you. Let more come out."And if you have no such friend,--and you want to write,--well, then you must imagine one.
I think the big mistake in schools is trying to teach children anything, and by using fear as the basic motivation. Fear of getting failing grades, fear of not staying with your class, etc. Interest can produce learning on a scale compared to fear as a nuclear explosion to a firecracker.
Thus, you see, he arrived at the same end, via supposed duty, that he was previously pledged to via interest. I fancy a good number of us, when any line of action will promote our own interest, can make ourselves believe that reasons exist which compel us to it as a duty.
Five people with passion can do better than fifty people with mere desire or interest.
There is enough work for everyone. May you find your purpose and passionately live it.
People who will not turn a shovel full of dirt on the project nor contribute a pound of material, will collect more money from the United States than will the People who supply all the material and do all the work. This is the terrible thing about interest ...But here is the point: If the Nation can issue a dollar bond it can issue a dollar bill. The element that makes the bond good makes the bill good also. The difference between the bond and the bill is that the bond lets the money broker collect twice the amount of the bond and an additional 20%. Whereas the currency, the honest sort provided by the Constitution pays nobody but those who contribute in some useful way. It is absurd to say our Country can issue bonds and cannot issue currency. Both are promises to pay, but one fattens the usurer and the other helps the People. If the currency issued by the People were no good, then the bonds would be no good, either. It is a terrible situation when the Government, to insure the National Wealth, must go in debt and submit to ruinous interest charges at the hands of men who control the fictitious value of gold.
Dragons, for instance, have the right of safe conduct anywhere in Faërie. A reader may not like to read stories about dragons, she may be morally offended or aesthetically uninterested or simply sick of the subject; but at any rate she will not complain that the author has cheated by bringing in a dragon, because dragons belong in fantasy.
The only private sector industry where employees work with their lives on stake for the interest of common people is media industry.
I think about the pepper plant, the corn, cucumbers, tomatoes, and more plants. And I've noticed that while those seeds are living within the fruit or vegetable they can not grow. It is only when those seeds have died, that they can be planted and grow. And, I can relate this same process to the human body. In order to grow and thrive in the spirit, you must die to the flesh. Meaning, You have to rid your mind and body of toxic negative worldly things in order to grow and develop more spiritually.
At any time, and under any circumstances of human interest, is it not strange to see how little real hold the objects of the natural world amid which we live can gain on our hearts and minds? We go to Nature for comfort in trouble, and sympathy in joy, only in books. Admiration of those beauties of the inanimate world, which modern poetry so largely and so eloquently describes, is not, even in the best of us, one of the original instincts of our nature.
The world has nothing to offer me, no single shred of interest. I'm a woman trapped on a balcony, watching a passing parade, a blur of noise and motion that eventually turns to a single point on the horizon, a gutter full of trampled and muddy cups, and the sense of wasting an afternoon.
There is no correct way to write a novel, or rather, there is only one, and that one way is to make it interesting. That is very easily said, but how do you make your writing interesting?The answer to the question is, that you write interestingly only about the things that genuinely interest you. This is an infallible rule.
I do not believe it possible for one to genuinely love Truth more than people (or vice versa). One might fall into the snare of loving the search more than people, or the pride of having exposed something or someone, but not the truth itself. For if you love Truth you love people; because to love people at all and without illusion, you must also love the truth about them.
Every beginner possesses a great potential to be an expert in his or her chosen field.
A man is not for you when all he knows is to slam your back on the bed and ram into you like a wild fool. The interested ones are the ones so interested that they become very interested in only interesting things about you.
I have argued that this sort of thinking is problematic in at least two regards:First, the notion that nonhuman animals do not have an interest in continued existence—that they do not have an interest in their lives—involves relying on a speciesist concept of what sort of self-awareness matters morally. I have argued that every sentient being necessarily has an interest in continued existence—every sentient being values her or his life—and that to say that only those animals (human animals) who have a particular sort of self-awareness have an interest in not being treated as commodities begs the fundamental moral question. Even if, as some maintain, nonhuman animals live in an “eternal present”—and I think that is empirically not the case at the very least for most of the nonhumans we routinely exploit who do have memories of the past and a sense of the future—they have, in each moment, an interest in continuing to exist. To say that this does not count morally is simply speciesist.Second, even if animals do not have an interest in continuing to live and only have interests in not suffering, the notion that, as a practical matter, we will ever be able to accord those interests the morally required weight is simply fantasy. The notion that we property owners are ever going to accord any sort of significant weight to the interests of property in not suffering is simply unrealistic. Is it possible in theory? Yes. Is it possible as a matter of practicality in the real world. Absolutely not. Welfarists often talk about treating “farmed animals” in the way that we treat dogs and cats whom we love and regard as members of our family. Does anyone really think that is practically possible? The fact that we would not think of eating our dogs and cats is some indication that it is not.
If real, regular, normal, boring life, (when you're at home every day, seeing the same people, doing the same things) is like sitting at home on the floor surrounded by toys... traveling feels to me like going to Toys R Us with your toy box and getting to trade stuff in and buy new things and explore whole new ideas.
I mostly liked the thought which was said in the film Person of Interest "If you think that chess is the life, you must lose", incrediable thought. With this though you can reach a position when you can say all people are different or probably further. But the question is how much further can you reach?
Once a partner has begun to lose interest, there is apparently little the other can do to arrest the process. Like seduction, withdrawal suffers under a blanket of reticence. The very breakdown of communication is hard to discuss, unless both parties have a desire to see it restored. This leaves the lover in a desperate situation. Honest dialogue seems to produce only irritation and smothers love in the attempt to revive it. Desperate to woo the partner back at any cost, the lover might at this point be tempted to turn to romantic terrorism, the product of irredeemable situations, a gamut of tricks (sulking, jealousy, guilt) that attempt to force the partner to return love, by blowing up (in fits of tears, rage or otherwise) in front of the loved one. The terroristic partner knows he cannot realistically hope to see his love reciprocated, but the futility of something is not always (in love or in politics) a sufficient argument against it. Certain things are said not because they will be heard, but because it is important to speak.
In preparing the present volume, it has been the aim of the author to do full justice to the ample material at his command, and, where possible, to make the illustrations tell the main story to anatomists. The text of such a memoir may soon lose its interest, and belong to the past, but good figures are of permanent value. [Justifying elaborate illustrations in his monographs.]
But the answer isn't just to intimidate people into consuming more 'serious' news; it is to push so-called serious outlets into learning to present important information in ways that can properly engage audiences. It is too easy to claim that serious things must be, and can almost afford to be, a bit boring. The challenge is to transcend the current dichotomy between those outlets that offer thoughtful but impotent instruction on the one hand and those that provide sensationalism stripped of responsibility on the other.
The nature of the mind is to acquire, to absorb, is it not? Or rather the pattern it has created for itself is one of gathering in, and in that very activity the mind is preparing its own weariness, boredom. Interst, curiosity, is the beginning of acquisition, wich soon becomes boredom; and the urge to be free from boredom is another form of possession. So the mind goes from boredom to interest to boredom again, til it is utterly weary; and these successive waves of interest and weariness are regarded as existence."Commentaries on Living, Series II
Interest and enthusiasm are the wellspring of continually evolving community life: they create bonds which unite us whether we are young or old, nearby or far from each other; they allow human warmth and love to be the formative forces in personal and community life and striving.
the breaking of the interest slavery of productive work in all professional fields will grant it the primary position due to it. Money will once again be returned to its sole appropriate role of being a servant in the enormous enterprise of our national economy. It will become once again what it is, an indication of performed work and therewith the way will be paved to a higher goal, the rejection of the frenzied financial greed of our age.
Mathematics had never had more than a secondary interest for him [her husband, George Boole]; and even logic he cared for chiefly as a means of clearing the ground of doctrines imagined to be proved, by showing that the evidence on which they were supposed to give rest had no tendency to prove them.
When anyone is going wrong, it is a mistake to warn him not to go further. It is also a mistake to leave him alone. The proper course is to call his attention to something better, and frame our conversation in such a way that he becomes wholly absorbed in the better. He will then forget his old mistakes, his old faults and his old desires, and will give all his life and power to the building of that better which has engaged his new interest.
As the new love-chemicals rushed through me (...) I discovered what love is, and found that it's just feeling very... interested. (...) I was interested in absolutely everything to do with Buck. Just looking at his face was interesting. How he stood, near a door = interesting." => >;-P
People are hard to be understand, full of lies, full of corupt, if you want a friendship with them is like to have a friendship with nothing. But nothing isn't a possibility of the ability, people you can go 40....50 years studying them and what you will find is that you are old and they are new and more and more stupid. I find somebody who can I trust, it's my computer who else???It's too clever, I need to hang out with clever people not with idiots!
Evidently, a given object took no particular amount of time to draw; instead the artist took the time, or didn’t take it, at pleasure. And,similarly, things themselves possessed no fixed and intrinsic amount of interest; instead things were interesting as long as you had attention to give them. How long does it take to draw a baseball mitt? As much time as you care to give it. Not an infinite amount of time, but more time than you first imagined. For many days, so long as you want to keep drawing that mitt, and studying that mitt, there will always be a new and finer layer of distinctions to draw out and lay in. Your attention discovers—seems thereby to produce—an array of interesting features in any object, like a lamp.
The nature of the mind is to acquire, to absorb, is it not? Or rather the pattern it has created for itself is one of gathering in, and in that very activity the mind is preparing its own weariness, boredom. Interst, curiosity, is the beginning of acquisition, wich soon becomes boredom; and the urge to be free from boredom is another form of possession. So the mingd goes from boredom to interest to boredom again, til it is utterly weary; and these successive waves of interest and weariness are regarded as existence. "Commentaries on Living, Series II