I'm in love with you," he said quietly."Augustus," I said."I am," he said. He was staring at me, and I could see the corners of his eyes crinkling. "I'm in love with you, and I'm not in the business of denying myself the simple pleasure of saying true things. I'm in love with you, and I know that love is just a shout into the void, and that oblivion is inevitable, and that we're all doomed and that there will come a day when all our labor has been returned to dust, and I know the sun will swallow the only earth we'll ever have, and I am in love with you.
So she thoroughly taught him that one cannot take pleasure without giving pleasure, and that every gesture, every caress, every touch, every glance, every last bit of the body has its secret, which brings happiness to the person who knows how to wake it. She taught him that after a celebration of love the lovers should not part without admiring each other, without being conquered or having conquered, so that neither is bleak or glutted or has the bad feeling of being used or misused.
The creed which accepts as the foundation of morals, Utility, or the Greatest-Happiness Principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure.
The art of music is good, for the reason, among others, that it produces pleasure; but what proof is it possible to give that pleasure is good? If, then, it is asserted that there is a comprehensive formula, including all things which are in themselves good, and that whatever else is good, is not so as an end, but as a mean, the formula may be accepted or rejected, but is not a subject of what is commonly understood by proof.
I have a sense that God is unfair and preferentially punishes his weak, his dumb, his fat, his lazy. I believe he takes more pleasure in his perfect creatures, and cheers them on like a brainless dad as they run roughshod over the rest of us. He gives us a need for love, and no way to get any. He gives us a desire to be liked, and personal attributes that make us utterly unlikable. Having placed his flawed and needy children in a world of exacting specifications, he deducts the difference between what we have and what we need from our hearts and our self-esteem and our mental health.
The greatest joy is joy in God. This is plain from Psalm 16:11: "You [God] will make known to me the path of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever." Fullness of joy and eternal joy cannot be improved. Nothing is fuller than full, and nothing is longer than eternal. And this joy is owing to the presence of God, not the accomplishments of man. Therefore, if God wants to love us infinitely and delight us fully and eternally, he must preserve for us the one thing that will satisfy us totally and eternally; namely, the presence and worth of his own glory. He alone is the source of full and lasting pleasure. Therefore, his commitment to uphold and display his glory is not vain, but virtuous. God is the one being for whom self-exaltation is an infinitely loving act. If he revealed himself to the proud and self-sufficient and not to the humble and dependent, he would belittle the very glory whose worth is the foundation of our joy. Therefore, God's pleasure in hiding this from "the wise and intelligent" and revealing it to "infants" is the pleasure of God in both his glory and our joy.
When deeply religious subjects view sacred iconography or reflect on their notion of God, brain scans reveal hyperactivity in the caudate nucleus, a part of the pleasure system that correlates with feelings of joy, love, and serenity. But Lindstrom and Calvert found that this same brain region lights up when subjects view images associated with strong brands like Ferrari or Apple.
Laughter is more than just a pleasurable activity...When people laugh together, they tend to talk and touch more and to make eye contact more frequently.
He went to the church, and walked about the streets, and watched the people hurrying to and for, and patted the children on the head, and questioned beggars, and looked down into the kitchens of homes, and up to the windows, and found that everything could yield him pleasure. He had never dreamed of any walk, that anything, could give him so much happiness. (p. 119)
When, therefore, we maintain that pleasure is the end, we do not mean the pleasures of profligates and those that consist in sensuality, as is supposed by some who are either ignorant or disagree with us or do not understand, but freedom from pain in the body and from trouble in the mind. For it is not continuous drinkings and revelings, nor the satisfaction of lusts, nor the enjoyment of fish and other luxuries of the wealthy table, which produce a pleasant life, but sober reasoning, searching out the motives for all choice and avoidance, and banishing mere opinions, to which are due the greatest disturbance of the spirit.
If you have done something meritorious, you experience pleasure and happiness; if wrong things, suffering. A happy or unhappy life is your own creation. Nobody else is responsible. If you remember this, you won’t find fault with anybody. You are your own best friend as well as your worst enemy. (99)
The Seven Social Sins are: Wealth without work. Pleasure without conscience. Knowledge without character. Commerce without morality. Science without humanity. Worship without sacrifice. Politics without principle.From a sermon given by Frederick Lewis Donaldson in Westminster Abbey, London, on March 20, 1925.
Only a fool can be happy. For happiness consists of two contradictory elements: contentment and pleasure. Enjoy pleasure and you have no contentment; be content and you have no pleasure. For this reason happiness is conceivable only for those who enjoy themselves without thinking that they will always want more and thus be discontented, or for those who are content without thinking that they have no pleasure. Whoever reflects can never be happy, unless he is a fanatic and thus blinded…thus exercising control over his intelligence with his feelings, instead of the other way round
He wished someone in the course of history had thought of striking that word and all its derivatives from the English Language - happy, happier, happiest, happiness. What the devil did the words really mean anyway? Why not just the word pleasure, which was far more... well, pleasant.
We commonly confuse love with the strong emotions most often associated with it, such as joy, attachment, lust, infatuation, pleasure, pain, fear, and hope, to name a few. But, love is not a feeling; love itself is an action. There are countless emotions and beliefs that can cause us to love. Love is the willing giving of self to another living being. Love is giving the life, time, energy, and resources that we would normally give or use for our self to someone else. Love is an action that enhances the well-being of another living being.
It is clear that men accept an immediate pain rather than an immediate pleasure, but only because they expect a greater pleasure in the future. Often the pleasure is illusory, but their error in calculation is no refutation of the rule. You are puzzled because you cannot get over the idea that pleasures are only of the sense; but, child, a man who dies for his country dies because he likes it as surely as a man eats pickled cabbage because he likes it.
A premature death does not only rob one of the countless instances where one would have experienced pleasure, it also saves one from the innumerable instances where one would have experienced pain.
The human population would probably be way less than a thousand, if ejaculation were not usually accompanied by an orgasm.
Ask him why there are hypocrites in the world.''Because it is hard to bear the happiness of others.''When are we happy?''When we desire nothing and realize that possession is only momentary, and so are forever playing.''What is regret?''To realize that one has spent one's life worrying about the future.''What is sorrow?''To long for the past.''What is the highest pleasure?''To hear a good story.
Now therefore, while the youthful hue Sits on thy skin like morning dew, And while thy willing soul transpiresAt every pore with instant fires, Now let us sport us while we may, And now, like amorous birds of prey, Rather at once our time devour Than languish in his slow-chapt power.
When a poet settled down to write a poem, could he foresee the lines he would write? Did his head constantly spin with riddles and rhymes and was his only job to put them down? What if he couldn’t get them to make sense, and no one, not even the person he cared for most, could have pleasure in reading it? What would he do?
The main question to a novel is -- did it amuse? were you surprised at dinner coming so soon? did you mistake eleven for ten? were you too late to dress? and did you sit up beyond the usual hour? If a novel produces these effects, it is good; if it does not -- story, language, love, scandal itself cannot save it. It is only meant to please; and it must do that or it does nothing.
Did I know myself less, I might perhaps venture to handle something or other to the bottom, and to be deceived in my own inability; but sprinkling here one word and there another, patterns cut from severalpieces and scattered without design and without engaging myself too far, I am not responsible for them, or obliged to keep close to my subject, without varying at my own liberty and pleasure, and giving up myself to doubt and uncertainty, and to myown governing method, ignorance.
If you really want to grow great, you need to avoid costly pleasures and preserve your future treasures.
God made you for His pleasure. And He made you intrinsically needy and dependent on His unspeakable joy. If you are struggling with sin our addiction, don’t try to kill your appetite for pleasure. It is impossible. Just direct it to the source of all pleasure. You will be amazed to find that He has perfectly and supernaturally designed you to have all your deepest needs met in Him
God wants a people addicted to His pleasure, a people who serve Him for no other reason than the delight they take in Him. This is the very heart of worship. It is not self-centred. It is putting God at the very centre of self so that self cannot possibly be satisfied without Him.
Hard work pays, but not all the time! Hard work without a good sense of purpose, due diligence and a true direction and vision only leads to the ditch. Life is a battle and only those who fight well, by working hard with a good sense of purpose and direction, win! Work hard with diligence and find a good time for pleasure, for pleasure is a treasure!
The mind provides a person with the mental fortitude to survive any physical or spiritual crisis. For the present time, I am satisfying myself by building a little shop in the back of my mind, a place where stillness resides and a jangle of thoughts can come and visit. I am building a room of my own, a room that I can retreat to when needed, a place where I am always welcomed regardless of the trappings of this ordinary and finite life. I do not need much as far as earthy rewards, but I certainly will not spurn food, drink, companionship, love, affection, friendship, or other physical, emotional, spiritual, aesthetic, and sensuous pleasures that find their way to my humble doorstep.
Is it odd, my love, that I envy others who have not met you for the intoxication they have yet to experience? Is it odd that I wish to witness you with new eyes so I may have the pleasure of falling for you all over again? I am grateful, so grateful, for knowing the meaning of your various sighs. For being the cause of your ecstatic cries. But, if only for a moment, I wish to let you fall out of my hands so that I may catch you again. You, my love, are the oddity. You are my exception.
I write because the security of your love allows me to develop my craft without concerning myself with trivialities — as if your love could be any more complete. But I write, in the first place,because of you, my muse. I write for your green eyes to glance at my humble words and for the pleasure of hearing you utter them.
If the portraits of our absent friends are pleasant to us, which renew our memory of them and relieve our regret for their absence by a false and empty consolation, how much more pleasant are letters which bring us the written characters of the absent friend.
When an animal is looking for something that increases its chances of survival and reproduction (e.g. food, partners or social status), the brain produces sensations of alertness and excitement, which drive the animal to make even greater efforts because they are so very agreeable. In a famous experiment scientists connected electrodes to the brains of several rats, enabling the animals to create sensations of excitement simply by pressing a pedal. When the rats were given a choice between tasty food and pressing the pedal, they preferred the pedal (much like kids preferring to play video games rather than come down to dinner). The rats pressed the pedal again and again, until they collapsed from hunger and exhaustion
The reactionary of any kind condemns sexual pleasure because it stimulates and repulses him at the same time. He is unable to solve the conflict within him between sexual demands and moralistic inhibitions. The revolutionary refutes the perverse, unhealthy kind of pleasure, because it is not his kind of pleasure, because it is not the sexuality of the future, but the sexuality which results from the conflict between instinct and morals, the sexuality of authoritarian society, a debased, smutty, pathological sexuality.
We are sometimes dragged into a pit of unhappiness by someone else’s opinion that we do not look happy.
It was masturbation, not willpower, that made it possible for gazillions of women to walk down the aisle with their reputation and their hymen still intact.
Some women have been faking orgasms for so long that they sometimes fake one when they are masturbating.
A man cannot really be called (sexually) confident if he has never bought his woman a vibrator.
Some men do not know the father of 'their' children.
The primary goal of a righteous parent who has a daughter is to minimize the number of boys and men for whom their daughter will have willingly opened her legs come her wedding day; the closer to zero, the more righteous they will seem.
Some people are so sexually unattractive that the thought of masturbating turns them off.
Coco Chanel is said to have said that a girl should be two things: who and what she is. I say a girl should do two things: what and who she wants.
We exist only to exist.
What is life? Life is living in this moment, experiencing and experimenting but experience isn’t life. Life is reflecting and meditating but reflection isn’t life. Life is helping and guiding but philanthropy isn’t life. Life is eating and drinking but food isn’t life. Life is reading and dancing but art isn’t life. Life is kissing and pleasuring but sex isn’t life. Life is winning and losing but competition isn’t life. Life is loving and caring but love isn’t life. Life is birthing and nurturing but children aren’t life. Life is letting go and surrendering but death isn’t life. Life is all these things but all these things aren’t life. Life is always more.
I didn’t hear words that were accurate, much less prideful. For example, I never once heard the word clitoris. It would be years before I learned that females possessed the only organ in the human body with no function than to feel pleasure. (If such an organ were unique to the male body, can you imagine how much we would hear about it—and what it would be used to justify?)
Most sexually adventurous women want a man who regards cunnilingus as a basic woman right.
Where is our comfort but in the free, uninvolved, finally mysterious beauty and grace of this world that we did not make, that has no price? Where is our sanity but there? Where is our pleasure but in working and resting kindly in the presence of this world? (pg. 215, Economy and Pleasure)
The philosophical study of beauty, art, and the splendor of nature nurtures a person’s fertile mind by exposing a person to the puzzling world of the beautiful, elegant, ugly, and grotesque. Human beings ability to experience sublime pleasure emanates from a variety of sensory experiences and a person’s ability to make discriminatory observations and judgment in taste and sentiment.
Then there are the fully intentional pleasures, which, although in some way tied up with sensory or perceptual experience, are modes of exploration of the world. Aesthetic pleasures are like this. Aesthetic pleasures are contemplative - they involve studying an object OUTSIDE of the self, to which one is GIVING something (namely, attention and all that flows from it), and not TAKING, as in the pleasure that comes from drugs and drinks. Hence such pleasures are not addictive - there is no pathway to reward that can be short-circuited here, and a serotonin injection is not a cheap way of obtaining the experience of PARISFAL or THE MERCHANT OF VENICE.
More and more, we take for granted that work must be destitute of pleasure. More and more, we assume that if we want to be pleased we must wait until evening, or the weekend, or vacation, or retirement. More and more, our farms and forests resemble our factories and offices, which in turn more and more resemble prisons—why else should we be so eager to escape them? We recognize defeated landscapes by the absence of pleasure from them. We are defeated at work because our work gives us no pleasure. We are defeated at home because we have no pleasant work there. We turn to the pleasure industries for relief from our defeat, and are again defeated, for the pleasure industries can thrive and grow only upon our dissatisfaction with them.Where is our comfort but in the free, uninvolved finally mysterious beauty and grace of this world that we did not make, that has no price? Where is our sanity but there? Where is our pleasure but in working and resting kindly in the presence of this world?
When God laughs at the soul and the soul laughs back at God, the persons of the Trinity are begotten. When the Father laughs at the Son and the Son laughs back at the Father, that laughter gives pleasure, that pleasure gives joy, that joy gives love, and that love is the Holy Spirit.
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.Who knows but that which seems omitted today, waits for tomorrow?Even your body knows its heritage and its rightful need and will not be deceived.And your body is the harp of your soul,And it is yours to bring forth sweet music from it or confused sounds.
A child's reading is guided by pleasure, but his pleasure is undifferentiated; he cannot distinguish, for example, between aesthetic pleasure and the pleasures of learning or daydreaming. In adolescence we realize that there are different kinds of pleasure, some of which cannot be enjoyed simultaneously, but we need help from others in defining them. Whether it be a matter of taste in food or taste in literature, the adolescent looks for a mentor in whose authority he can believe. He eats or reads what his mentor recommends and, inevitably, there are occasions when he has to deceive himself a little; he has to pretend that he enjoys olives or War and Peace a little more than he actually does. Between the ages of twenty and forty we are engaged in the process of discovering who we are, which involves learning the difference between accidental limitations which it is our duty to outgrow and the necessary limitations of our nature beyond which we cannot trespass with impunity. Few of us can learn this without making mistakes, without trying to become a little more of a universal man than we are permitted to be. It is during this period that a writer can most easily be led astray by another writer or by some ideology. When someone between twenty and forty says, apropos of a work of art, 'I know what I like,'he is really saying 'I have no taste of my own but accept the taste of my cultural milieu', because, between twenty and forty, the surest sign that a man has a genuine taste of his own is that he is uncertain of it. After forty, if we have not lost our authentic selves altogether, pleasure can again become what it was when we were children, the proper guide to what we should read.
Reading is important. It’s not primarily escapism (though it can be, and there’s nothing wrong with some of that in good measure) and it’s not primarily a way of passing the time. Reading is important to the good life because it stokes the furnaces of our intellect, allows us to expand our understanding of the universe, both inner and outer, for practical gain and simple pleasure. It can induce awe, inspire respect, excite, piss off, and intrigue. These are things that make life worth living.
School children, who have enjoyed reading a romance or a detective thriller or a novel about terror and conquest, make the invariable mistake of studying literature in the college. They make the mistake of learning theory in place of art; they acquire impediments in their own enjoyment of the books by allowing a set of theories to govern their own reading.
Any halfway clever devil would decorate the highway to Hell as beautiful as possible.
I haven’t written you a poem in years it seems.How can it be my faultwhen the words to describe you have not yet been created?When the alphabet lacks the very letters?How can it be my fault when your loveliness only growsby the time I reach for pen and paper?Tell me how I am at faultwhen I am only a beginner in poemsand you are exquisite poetry?To write you in words is to put a veil upon you.Why must I writewhen I can kiss you instead?
Because even if you spend your life chasing the immaterial, listening to the most exquisite classical music and getting drunk off of stunning vistas of mountains and waterfalls, all of it isn't worth a dime if you aren’t sharing it with someone. Everything amounts to that. True, we must experience most things in solitude to grow, create, destroy and grow again, but our pleasure and joy reaches a threshold in isolation. It is the worst thing to become an island. One must become the whole world.
Why had peace given place so soon to turmoil? To two separate solitudes? Because peace had been without thought? Without...integrity?How could she have felt like that without love?Was love essential?Did it even exist - the love she had dreamed of her life?If it did, it was too late now for her to find it.Must she make do with this instead, then?Only this?Pleasure without love?
Of four infernal rivers that disgorge/ Into the burning Lake their baleful streams;/Abhorred Styx the flood of deadly hate,/Sad Acheron of sorrow, black and deep;/Cocytus, nam'd of lamentation loud/ Heard on the rueful stream; fierce Phlegethon/ Whose waves of torrent fire inflame with rage./ Far off from these a slow and silent stream,/ Lethe the River of Oblivion rolls/ Her wat'ry Labyrinth whereof who drinks,/ Forthwith his former state and being forgets,/ Forgets both joy and grief, pleasure and pain.
Seek for no meaning in it; it has none. What meaning is there in pain and pleasure? They are twins; that is all we know. Seek no meaning in anything you see here. Images, ideas, flashes of purpose will peer out in all our ways and deeds, but there is no intention here below. Is there any intention anywhere?
Parallel to tenderness and cruelty, the cataracts of pleasure and pain are interrelated. Painful and pleasurable sensations instruct us of our physical boundaries. The collective scorecard of physical pain and pleasurable sensations define the evolving self. Our internal clockworks comprised of remembrances of times past, both painful and pleasurable, provide each of us with a telling emotional autobiography. What we primarily recall – pain or pleasure – is revelatory. How we act with kindness and tenderheartedly, or hardheartedly and cruelly is equally telling.
The more pleasure a universe can yield, other things being equal, the more beneficent and generous is its general nature; the more pains its constitution involves, the darker and more malign its total temper. To deny this would seem impossible, yet it is done daily; for there is nothing people will not maintain when they are slaves to superstition; and candor and a sense of justice are, in such a case, the first things lost.
The principle is this: that in everything worth having, even in every pleasure, there is a point of pain and tedium that must be survived, so that the pleasure may revive and endure. The joy of battle comes after the first fear of death; the joy of reading Virgil comes after the bore of learning him; the glow of the seabather comes after the icy shok of the sea bath.
Consider the capacity of the human body for pleasure. Sometimes, it is pleasant to eat, to drink, to see, to touch, to smell, to hear, to make love. The mouth. The eyes. The fingertips, The nose. The ears. The genitals. Our voluptific faculties (if you will forgive me the coinage) are not exclusively concentrated here. The whole body is susceptible to pleasure, but in places there are wells from which it may be drawn up in greater quantity. But not inexhaustibly. How long is it possible to know pleasure? Rich Romans ate to satiety, and then purged their overburdened bellies and ate again. But they could not eat for ever. A rose is sweet, but the nose becomes habituated to its scent. And what of the most intense pleasures, the personality-annihilating ecstasies of sex? I am no longer a young man; even if I chose to discard my celibacy I would surely have lost my stamina, re-erecting in half-hours where once it was minutes. And yet if youth were restored to me fully, and I engaged again in what was once my greatest delight – to be fellated at stool by nymphet with mouth still blood-heavy from the necessary precautions – what then? What if my supply of anodontic premenstruals were never-ending, what then? Surely, in time, I should sicken of it.“Even if I were a woman, and could string orgasm on orgasm like beads on a necklace, in time I should sicken of it. Do you think Messalina, in that competition of hers with a courtesan, knew pleasure as much on the first occasion as the last? Impossible.“Yet consider.“Consider pain.“Give me a cubic centimeter of your flesh and I could give you pain that would swallow you as the ocean swallows a grain of salt. And you would always be ripe for it, from before the time of your birth to the moment of your death, we are always in season for the embrace of pain. To experience pain requires no intelligence, no maturity, no wisdom, no slow working of the hormones in the moist midnight of our innards. We are always ripe for it. All life is ripe for it. Always.
In the world of animals, pain serves an equivocal role. Parental nips and swipes are common tools in upbringing. And socially, pain is sometimes used to maintain hierarchies of dominance. But this animal use of pain seems somewhat restrained, at least in contrast with the human situation. Here the capacity for pain is often used to systematically exploit and oppress at intensities often far beyond those seen in the behaviour of our nearest primate relatives. At the same time, at least in western culture, pain is rarely used for pleasure. Is it little wonder that all pain is viewed as intrinsically evil? Or that the pain-pleasure of leatherspace has been labelled torture?
Whatever may be my activity in a given moment (whether I am composing, or whether I am making love . . .), I feel pleasure if there is an obstacle placed in my path but one not greater than my ability to overcome. If circumstances paralyze my energy, I suffer. From this point of view, pleasure and pain accompany every moment of our life, even if we try to disregard them.
It was one of those rare times of shared happiness, of perfect contentment. We had a feeling of expectation, that what was already wonderful would only get better and better as time went on. These moments are one of the rarest, most fragile things in the world. You have to seize the day; you have to recall all the rotten, dirty things you endured to earn this peace. You have to remember to enjoy each minute, each hour, because although you may feel like it's going to last forever, the world plans otherwise. You want to be grateful for every precious second, but you simply can't do it. It's not in human nature to live life to the fullest. Haven't your ever noticed that equal amounts of pain and joy are not, in fact, equal in duration? Pain drags on until you wonder if life will ever be bearable again; pleasure, though, once it's reached its peak, fades faster than a trodden gardenia, and your memory searches in vain for the sweet scent.
We are, or rather our natural desire to evade pain and to attain pleasure is, the primary reason we do or say every single thing we do or say.
I've written you sixty-seven love poems.Here’s another one for you.But really, for me.These poems are the candles that I light with the fire you have ignited in me.I place this candle here and another thereso even if the stars have argued with the moonand are sulking away in a corner, you can still find your way to me.Sixty-eight poems now. What does the future hold for us?Joy? Disappointment? Gentle caresses? And subtle neglect?I hope the good is more than the bad. Much more. For what is the point of loveif by lighting these candlesour own flame loses its brightness?I know the good is more than the bad. Much more.I cannot wait to write you sixty-nine.
Imagination is absolutely critical to the quality of our lives. Our imagination enables us to leave our routine everyday existence by fantasizing about travel, food, sex, falling in love, or having the last word—all the things that make life interesting. Imagination gives us the opportunity to envision new possibilities—it is an essential launchpad for making our hopes come true. It fires our creativity, relieves our boredom, alleviates our pain, enhances our pleasure, and enriches our most intimate relationships.
The pleasure of reading is the greatest solitude.
As a consequence of natural analgesic actions or as a result of the administration of drugs that interfere with body signaling (painkillers, anesthetics), the brain receives a distorted view of what the body state really is at the moment. We know that in situations of fear in which the brain chooses the running option rather than freezing, the brain stem disengages the part of the pain-transmission circuitry, a bit like pulling the plug. The periqueductal gray, which controls these responses, can also command the secretion of natural opioids and achieve precisely what taking an analgesic would achieve -- elimination of pain signals.In the strict sense, we are dealing here with a hallucination of the body because what the brain registers in its maps and the conscious mind feels do not correspond to the reality that might be perceived. Whenever we ingest molecules the have the power to modify the transmission or mapping of body signals, we play on this mechanism. Alcohol does it; so do analgesics and anesthetics, as well as countless drugs of abuse. It is patently clear that, other than out of curiousity, humans are drawn to such molecules because of their desire to generate feelings of well-being, feelings in which pain signals are obliterated and pleasure signals induced.
The vanities of life:pleasure, possession, position and power.
That was a good straightforward point of view, no pretence that games were anything but an outlet for power and aggression; no stuff about their being enjoyable as such. You played a game to demonstrate that you did it better than someone else. If it came to that, I thought how few people do anything for its own sake, from making love to practising the arts.
If human pleasure did not have both a lid and a time limit, we would not bestir ourselves to do things that were not pleasurable, such as toiling for our subsistence. And then we would not survive. By the same token, should our mass mind ever become discontented with the restricted pleasures doled out by nature, as well as disgruntled over the lack of restrictions on pain, we would omit the mandates of survival from our lives out of a stratospherically acerbic indignation. And then we would not reproduce. As a species, we do not shout into the sky, “The pleasures of this world are not enough for us.” In fact, they are just enough to drive us on like oxen pulling a cart full of our calves, which in their turn will put on the yoke. As inordinately evolved beings, though, we can postulate that it will not always be this way. “A time will come,” we say to ourselves, “when we will unmake this world in which we are battered between long burden and brief delight, and will live in pleasure for all our days.” The belief in the possibility of long-lasting, high-flown pleasures is a deceptive but adaptive flimflam. It seems that nature did not make us to feel too good for too long, which would be no good for the survival of the species, but only to feel good enough for long enough to keep us from complaining that we do not feel good all the time.
It is true, Monsieur," Raoule went on, shrugging her shoulders, "that I have had lovers in my life as I have books in my library, to know, to study. But I have had no passion, I have not written my own book yet! I always found myself alone when we were two. One is not weak when one remains master of one's self in the midst of the most stupefying pleasures.
At the same time, eroticism in the home requires active engagement and willful intent. It is an ongoing resistance to the message that marriage is serious, more work than play; and that passion is for teenagers and the immature. We must unpack our ambivalence about pleasure, and challenge our pervasive discomfort with sexuality, particularly in the context of family. Complaining of sexual boredom is easy and conventional. Nurturing eroticism in the home is an act of open defience.
The trouble with poetry is it's often written to the sound of a drum only the poet may hear; nonetheless, blessed are those poets who always manage to find unshakeable pleasure in their own works.
In today's world, it is tempting to follow suit and artificially numb the emotions you don't want while inducing the ones that you do want. The problem is that pushing pleasure into your veins will not get you out of quicksand, nor will blocking pain bring you relief. The solutions do not lie in the world of emotions, but rather in the world of thoughts.
Sex for pleasure, for fun, or even for building relationships is completely absent from our national conversation. Yet taking the joy out of sexuality is a surefire way to ensure not that young women won't have sex, but rather that they'll have it without pleasure.
Why not say that the meaning and purpose of the sexual powers is pleasure? Certainly sex is pleasurable, but there is nothing distinctive about that. In various ways and degrees, the exercise of every voluntary power is pleasurable. It is pleasurable to eat, pleasurable to breath, even pleasurable to flex the muscles of the leg. The problem is that eating is pleasurable even if I am eating too much, breathing is pleasurable even if I am sniffing glue, flexing the muscles of the leg is pleasurable even if I am kicking the dog. For a criterion of when it is good to enjoy each pleasure, one must look beyond the fact that it is a pleasure. Consider an analogy between sex and eating. The purpose of eating is to take in nutrition, but eating is pleasurable, so suppose that we were to say that the purpose of eating is pleasure, too. Then it would seem that any way of eating that gives pleasure is good, whether it is suitable for nutrition or not. Certain ancient Romans are said to have thought this way. To prolong the pleasure of their feasts, they purged between courses. I hope it is not difficult to recognize that such behavior is disordered. The more general point I am trying to make is that although we find pleasure in exercising our sexual powers, pleasure is not their purpose; it only provides a motive for using these powers, and a dangerous one, too, which may at times conflict with their true purposes and steer us wrong. Besides, to think of pleasure as the purpose of intercourse is to treat our bodies merely as tools for sending agreeable sensations to our minds. They are of inestimably greater dignity than that, for they are part of what we are.
When you got right down to it, my dick was the one organ that hadn’t presented itself to my consciousness through pain, only pleasure. Modest but robust, it had always served me faithfully. Or, you could argue, I had served it – if so, its yoke had been easy. It never gave me orders. It sometimes encouraged me to get out more, but it encouraged me humbly, without bitterness or anger. This past evening, I knew, it had interceded on Myriam’s behalf. It had always enjoyed good relations with Myriam, Myriam had always treated it with affection and respect, and this had given me an enormous amount of pleasure. And sources of pleasure were hard to come by. In the end, my dick was all I had.
The natural heat, say the good-fellows,first seats itself in the feet: that concerns infancy; thence it mounts into the middleregion, where it makes a long abode and produces, in my opinion, the sole true pleasures of human life; all other pleasures in comparison sleep; towards the end, like a vapor that still mounts upward, it arrives at the throat, where it makes its final residence, and concludes the progress.
When, after hours of lovemaking, we quickly dressed and leftthe apartment, I sometimes thought that Füsun was also taking care not to get “carried away” by herfeelings for me. A proper understanding of my story depends, I think, on a full appreciation of thepleasure we took from these sweet shared moments. I am certain that the fire at the heart of my tale is thedesire to relive those moments of love, and my attachment to those pleasures.
Once you are defiled, you can't get back your purity by any means, instead, you will only look for ways to be defiled over and over again.
In order to understand the intensity of ritual forms, one must rid oneself of the idea that all happiness derives from nature, and all pleasure from the satisfaction of a desire. On the contrary, games, the sphere of play, reveal a passion for rules, a giddiness born of rules, and a force that comes from ceremony, and not desire.
He was ruining it. Five minutes before, he’d looked at her with desire and she’d thought finally. Finally, someone saw her. Finally, someone wanted her and she would know what it was like to be a woman. She would know what it felt like to have another person’s hands on her. But now he looked at her with misplaced compassion. As if she were so desperate to get laid she had missed something. As if there was some man waiting in the wings. There wasn’t. This was it, her final chance for pleasure and with every question, with every word, he ruined it.
I was surrounded by friends, my work was immense, and pleasures were abundant. Life, now, was unfolding before me, constantly and visibly, like the flowers of summer that drop fanlike petals on eternal soil. Overall, I was happiest to be alone; for it was then I was most aware of what I possessed. Free to look out over the rooftops of the city. Happy to be alone in the company of friends, the company of lovers and strangers. Everything, I decided, in this life, was pure pleasure.
The things that brought me the most comfort now were too small to list. Raspberries in cream. Sparrows with cocked heads. Shadows of bare limbs making for sidewalk filigrees. Roses past their prime with their petals loose about them. The shouts of children at play in the neighborhood, Ginger Rogers on the black-and-white screen.
I was still young and the whole world of beauty was opening before me, my own officious obstructions were often swept aside and, startled into self-forgetfulness, I again tasted Joy. ... One thing, however, I learned, which has since saved me from many popular confusions of mind. I came to know by experience that it is not a disguise of sexual desire. ... I repeatedly followed that path - to the end. And at the end one found pleasure; which immediately resulted in the discovery that pleasure (whether that pleasure or any other) was not what you had been looking for. No moral question was involved; I was at this time as nearly nonmoral on that subject as a human creature can be. The frustration did not consist in finding a "lower" pleasure instead of a "higher." It was the irrelevance of the conclusion that marred it. ... You might as well offer a mutton chop to a man who is dying of thirst as offer sexual pleasure to the desire I am speaking of. ... Joy is not a substitute for sex; sex is very often a substitute for Joy. I sometimes wonder whether all pleasures are not substitutes for Joy.
All that I ask out of life is that it be constant and unending euphoria.
Even the memory of cradling her in my arms is pure euphoria. And all that I ask out of life is that it be constant and unending euphoria.
Those small moments of pleasure men get from sin, from defying God, are perhaps grace - His final gift still to those who hard-heartedly choose to deny Him. Godless men may blatantly enjoy offending God not because they are free-spirited, but on the whole because He moves them to enjoy it. Sin is, in a sense, still touching God: for a strike involves a touch. Perhaps this is His divine kindness. Faithful men find everlasting fulfillment in His good company; but godless men who strike at the Author of Joy, who are completely ignorant of the greater, for them - and by God's love for His enemies - there is yet this small recoil known as 'pleasure' before the fall.
The indescribable pleasure—which pales the rest of life's joys—is abundant compensation for the investigator who endures the painful and persevering analytical work that precedes the appearance of the new truth, like the pain of childbirth. It is true to say that nothing for the scientific scholar is comparable to the things that he has discovered. Indeed, it would be difficult to find an investigator willing to exchange the paternity of a scientific conquest for all the gold on earth. And if there are some who look to science as a way of acquiring gold instead of applause from the learned, and the personal satisfaction associated with the very act of discovery, they have chosen the wrong profession.
Happiness. We're tearing our hair out to try to find a definition of it, for heaven's sake. Is it joy? People will tell you that it isn't, that joy is a fleeting emotion, a moment of happiness, which is always welcome, mind you. And then what about pleasure, huh? Oh, yes, that's easy, everybody knows what that is, but there again it doesn't last. But is happiness not the sum total of lots of small joys and pleasures, huh?
We read the pagan sacred books with profit and delight. With myth and fable we are ever charmed, and find a pleasure in the endless repetition of the beautiful, poetic, and absurd. We find, in all these records of the past, philosophies and dreams, and efforts stained with tears, of great and tender souls who tried to pierce the mystery of life and death, to answer the eternal questions of the Whence and Whither, and vainly sought to make, with bits of shattered glass, a mirror that would, in very truth, reflect the face and form of Nature's perfect self.These myths were born of hopes, and fears, and tears, and smiles, and they were touched and colored by all there is of joy and grief between the rosy dawn of birth, and death's sad night. They clothed even the stars with passion, and gave to gods the faults and frailties of the sons of men. In them, the winds and waves were music, and all the lakes, and streams, and springs,—the mountains, woods and perfumed dells were haunted by a thousand fairy forms. They thrilled the veins of Spring with tremulous desire; made tawny Summer's billowed breast the throne and home of love; filled Autumns arms with sun-kissed grapes, and gathered sheaves; and pictured Winter as a weak old king who felt, like Lear upon his withered face, Cordelia's tears. These myths, though false, are beautiful, and have for many ages and in countless ways, enriched the heart and kindled thought. But if the world were taught that all these things are true and all inspired of God, and that eternal punishment will be the lot of him who dares deny or doubt, the sweetest myth of all the Fable World would lose its beauty, and become a scorned and hateful thing to every brave and thoughtful man.
Anahita mewed contentment as she snuggled even closer to Imamiah. She was enjoying her interactions with Imamiah very much. She could not understand why angels remained as spirit when this flesh was so much more pleasurable.
He was familiar enough with pleasure to know it might become jaded or reluctant; but joy was literally foreign to him, a word he would never easily pronounce, an exhilaration that had some other reckless nationality. For this reason, Caro's wholeness in love, her happiness in it, made her exotic.
It was a perfect moment and she was shocked to feel a tear roll slowly down her cheek. The warm droplet reached his finger where it lay against her skin, and even though it was far too dark to see anything clearly, she sensed that he was bringing it up to his mouth.
Nothing will ever equal that moment of joyous excitement which filled my whole being when I felt myself flying away from the earth. It was not mere pleasure; it was perfect bliss. Escaped from the frightful torments of persecution and of calumny, I felt that I was answering all in rising abov
Because a child is bound to grow, society is intent upon cultivating the child’s mind to mature into a very specific type of responsible person. Children take great pleasure in small things that have no practical purpose in their dreamy world where they can be as wild as wind. Each year a part of the child dies, as it is burden with adult responsibilities.
I cannot, however, but think that the world would be better and brighter if our teachers would dwell on the Duty of Happiness as well as the Happiness of Duty; for we ought to be as cheerful as we can, if only because to be happy ourselves is a most effectual contribution to the happiness of others.
I may be permitted, like the doctors, to cure a greater evil by a less, for I shall not fall seriously in love with the young widow, I think, nor she with me - that's certain - but if I find a little pleasure in her society I may surely be allowed to seek it; and if the star of her divinity be bright enough to dim the lustre of Eliza's, so much the better, but I scarcely can think it
Before the beginning of yearsThere came to the making of manTime, with a gift of tears;Grief, with a glass that ran;Pleasure, with pain for leaven;Summer, with flowers that fell;Remembrance, fallen from heaven,And madness risen from hell;Strength without hands to smite;Love that endures for a breath;Night, the shadow of light,And Life, the shadow of death.
I want to do what little I can to make my country truly free, to broaden the intellectual horizon of our people, to destroy the prejudices born of ignorance and fear, to do away with the blind worship of the ignoble past, with the idea that all the great and good are dead, that the living are totally depraved, that all pleasures are sins, that sighs and groans are alone pleasing to God, that thought is dangerous, that intellectual courage is a crime, that cowardice is a virtue, that a certain belief is necessary to secure salvation, that to carry a cross in this world will give us a palm in the next, and that we must allow some priest to be the pilot of our souls.
To become a 'good reader' one must give oneself over to a regime of concentrated pleasure. One does not set out to read a book a day (there is no necessary pleasure in that) but may spend two or three years on one book [. . .], read only portions of another, devour a third at a single sitting.
Often in life the pleasure of the journey is only eclipsed by the ecstasy of the destination.
When we are faced with circumstances, He gives us the Power to endure! When we are faced with loss, He grants us the Poise to hold on. When we come across failure, He installs back in us the Potential to rise up again. When we meet death, He gave us the Pleasure to be carried up into the Lovely coasts of eternity!
Longing, whether for a passion or person, is one of the most powerful, yet painful, emotions there is. It can drive you to its source under the most extreme conditions, or it can cripple you from obtaining your dreams. When it comes to the pull you feel, always go after it, if not, it'll eat you alive.
In his younger days a man dreams of possessing the heart of the woman he loves; later, the feeling that he possesses the heart of a woman may be enough to make him fall in love with her. And 50, at an age when it would appear - since one seeks in love before everything else a subjective pleasure - that the taste for feminine beauty must play the larger part in its procreation, love may come into being, love of the most physical order, without any foundation in desire. At this time of life a man has already been wounded more than once by the darts of love; it no longer evolves by itself, obeying its own incomprehensible and fatal laws, before his passive and astonished heart. We come to its aid; we falsify it by memory and by suggestion; recognising one of its symptoms we recall and recreate the rest.
Put it this way, George,” he suggested, when he had savoured the night air for a moment. “You traveling on business, or for pleasure in this thing? Which is it?Smiley’s reply was also slow in coming, and as indirect: “I was never conscious of pleasure,” he said. “Or perhaps I mean: of the distinction.
The stranger was still smiling. He transformed himself into a rose bush and entwined me. My Christian education meant that ever since childhood I have had a horror of vice and it was not without a quite understandable terror that I discerned the pleasure I felt in the embrace of this vigorous bush whose branches gradually mingled with my limbs, my hair and my looks. When one of its flowers came apart in my mouth, I could feel myself grasping the sorcerer in my arms in my turn. He was transformed into a torrent, and I was a barge, into desert and I was smoke, into a car and I was a road, into a man and I was a woman. 'What we are doing is very wrong,' he said and was off.
The pleasure or the benefit that the object of our deed derives from it is every now and then greater or even more important than the one we derive from the deed.
Until-as often happened during those first months travel, whenever I would feel such happiness-my guilt alarm went off. I heard my ex-husband's voice speaking disdainfully in my ear: So this is what you gave up everything for? This is why you gutted our entire life together? For a few stalks of asparagus and an Italian newspaper? I replied aloud to him: "First of all," I said, "I'm very sorry, but this isn't your business anymore. And secondly, to answer you question...yes.
He could see her, but dared not remain for fear of annoying her by seeming to be spying upon the pleasures which she tasted in other company, pleasures which - while he drove home in utter loneliness, and went to bed, as anxiously as I myself was to go to bed, some years later, on the evenings when he came to dine with us at Combray - seemed illimitable to him since he had not been able to see their end.
Ever since I was young I enjoyed solving puzzles and having the pleasure to see the bigger picture afterwards. But even after all that, I found that life could be the most challenging puzzle we have to face. It's one of those things that even if you have all the pieces and could see the whole picture, it still takes time and patience to solve it. At times, we feel more at ease not knowing the whole picture, not knowing the whole level of difficulty or number of pieces that we're missing, but just building up one piece at a time. The problem with this approach is that the only clues that we have for matching two pieces are the shape and a small glimpse of the image. We so often find comfort in building up the corners and the borders but very rarely do we adventure in the middle of the puzzle. We'd rather work little by little holding on to our safe border and only move towards the center when the pieces are still in touch with our borders or roots. On the other hand, you could be one of those people that just jumps in the middle and builds up on every piece you have in order to get small portions of the truth of the bigger picture every now and then. Not having your borders or corners in place might mean that you don't need to know your limits in order to realize that the puzzle will one day come to an end. Nevertheless, every piece is equally important and it gets handed to you at a time where you have at least some matching piece. That doesn't mean you should only focus on one point or piece and limit your possible connections. Spread out and you will find even more connections. The truth of the puzzle information comes in different shapes and colors but in the end it's all connected. Information might be divided, spread out in different areas, different people, different experiences. What's important to remember is that every piece is meant for you. You might throw it on the side now and use it later, but it will forever remain a part of your bigger picture. Work on your puzzle, with patience and care in moving forward and with a hopeful spirit that it will all work out in the end for your highest good!
It is the thought that the least efficient way of of finding either happiness or pleasure is to pursue them. Put in terms of happiness, we can see it like this: To be happy you must quite literally "lose yourself". You must lose yourself in some pursuit; you need to forget your own happiness and find other goals and projects, other objects of concern that might include the welfare of some other people, or the cure of the disease, or simply in the variety of everyday activities with their little successes and setbacks.
We are born and we die; and between these two most important events in our lives more or less time elapses which we have to waste somehow or other. In the end it does not seem to matter much whether we have done so in making money, or practicing law, or reading or playing, or in any other way, as long as we felt we were deriving a maximum of happiness out of our doings.
The Christian doctrine of suffering explains, I believe, a very curious fact about the world we live in. The settled happiness and security which we all desire, God withholds from us by the nature of the world: but joy, pleasure, and merriment He has scattered broadcast...The security we crave would teach us to rest our hearts in this world and oppose an obstacle to our return to God...Our Father refreshes us on the journey with some pleasant inns, but will not encourage us to mistake them for home.
The will has no overall purpose, aims at no highest good, and can never be satisfied. Although it is our essence, it strikes us as an alien agency within, striving for life and procreation blindly, mediated only secondarily by consciousness. Instinctive sexuality is at our core, interfering constantly with the life of the intellect. To be an individual expression of this will is to lead a life of continual desire, deficiency, and suffering. Pleasure or satisfaction exists only relative to a felt lack; it is negative, merely the cessation of an episode of striving or suffering, and has no value of itself. Nothing we can achieve by conscious act of will alters the will to life within us. There is no free will. Human actions, as part of the natural order, are determined [....] As individual parts of the empirical world we are ineluctably pushed through life by a force inside us which is not of our choosing, which gives rise to needs and desires we can never fully satisfy, and is without ultimate purpose. Schopenhauer concludes that it would have been better not to exist—and that the world itself is something whose existence we should deplore rather than celebrate.
We did not make ourselves, nor did we fashion a world that could not work without pain, and great pain at that, with a little pleasure, very little, to string us along--a world where all organisms are inexorably pushed by pain throughout their lives to do that which will improve their chances to survive and create more of themselves. Left unchecked, this process will last as long as a single cell remains palpitating in this cesspool of the solar system, this toilet of the galaxy. So why not lend a hand in nature's suicide? For want of a deity that could be held to account for a world in which there is terrible pain, let nature take the blame for our troubles. We did not create an environment uncongenial to our species, nature did. One would think that nature was trying to kill us off, or get us to suicide ourselves once the blunder of consciousness came upon us. What was nature thinking? We tried to anthropomorphize it, to romanticize it, to let it into our hearts. But nature kept its distance, leaving us to our own devices. So be it. Survival is a two-way street. Once we settle ourselves off-world, we can blow up this planet from outer space. It's the only way to be sure its stench will not follow us. Let it save itself if it can--the condemned are known for the acrobatics they will execute to wriggle out of their sentences. But if it cannot destroy what it has made, and what could possibly unmake it, then may it perish along with every other living thing it has introduced to pain.
He drunkenly recognized that the lust was part of something bigger, of a craving to pursue pleasure unreasonably, beyond the right and wrong, to go as far as his body took him. In the body there is no absolute, or free, will, but the body is determined to desire this or that by a cause that is also determined by another, and this again by another, and so on to infinity.
In Freud’s story our possibilities for satisfaction depend upon our capacity for frustration; if we can’t let ourselves feel our frustration – and, surprisingly, this is a surprisingly difficult thing to do – we can’t get a sense of what it is we might be wanting, and missing, of what might really give us pleasure.
I can understand where he's coming from... I too was once secretly in love with you, and I could do nothing but watch from afar. Being close to you while pretending that we're nothing more than friends. The first time I touched you with sexual intention, it was like an electrical current flowing through my fingertips and it paralyzed me. I wanted to make your senses go numb with pleasure. Not only physical pleasure, but desire too, deep inside.
to read is to surrender oneself to an endless displacement of curiosity and desire from one sentence to another, from one action to another, from one level of a text to another. The text unveils itself before us, but never allows itself to be possessed; and instead of trying to possess it we should take pleasure in its teasing
What I am recommending to the unmarried person, therefore, comes straight out of the Word: Stay out of bed unless you there alone! I know that advice is difficult to put into practice today. But I didn't make the rules. I'm just passing them along. God's moral laws are not designed to oppress us or deprive us of pleasure. They are there to protect us from the devastation of sin, including disease, heartache, divorce, and spiritual death. Abstinence before marriage and fidelity afterward is the Creator's own plan, and no one has devised a way to improve on it.
We don't value craftsmanship anymore! All we value is ruthless efficiency, and I say we deny our own humanity that way! Without appreciation for grace and beauty, there's no pleasure in creating things and no pleasure in having them! Our lives are made drearier, rather than richer! How can a person take pride in his work when skill and care are considered luxuries! We're not machines! We have a human need for craftsmanship!
It was a sordid scene. Philip leaned over the rail, staring down, and he ceased to hear the music. They danced furiously. They danced round the room, slowly, talking very little, with all their attention given to the dance. The room was hot, and their faces shone with sweat. It seemed to Philip that they had thrown off the guard which people wear on their expression, the homage to convention, and he saw them now as they really were. In that moment of abandon they were strangely animal: some were foxy and some were wolflike; and others had the long, foolish face of sheep. Their skins were sallow from the unhealthy life the led and the poor food they ate. Their features were blunted by mean interests, and their little eyes were shifty and cunning. There was nothing of nobility in their bearing, and you felt that for all of them life was a long succession of petty concerns and sordid thoughts. The air was heavy with the musty smell of humanity. But they danced furiously as though impelled by some strange power within them, and it seemed to Philip that they were driven forward by a rage for enjoyment. They were seeking desperately to escape from a world of horror. The desire for pleasure which Cronshaw said was the only motive of human action urged them blindly on, and the very vehemence of the desire seemed to rob it of all pleasure. The were hurried on by a great wind, helplessly, they knew not why and they knew not whither. Fate seemed to tower above them, and they danced as though everlasting darkness were beneath their feet. Their silence was vaguely alarming. It was as if life terrified them and robbed them of power of speech so that the shriek which was in their hearts died at their throats. Their eyes were haggard and grim; and notwithstanding the beastly lust that disfigured them, and the meanness of their faces, and the cruelty, notwithstanding the stupidness which was the worst of all, the anguish of those fixed eyes made all that crowd terrible and pathetic. Philip loathed them, and yet his heart ached with the infinite pity which filled him.He took his coat from the cloak-room and went out into the bitter coldness of the night.
It was not evil that gave her the idea of pleasure, that seemed to her attractive; it was pleasure, rather, that seemed evil. And as, every time that she indulged in it, pleasure came to her attended by evil thoughts such as, ordinarily, had no place in her virtuous mind, she came at length to see in pleasure itself something diabolical, to identify it with Evil.
Pleasure and pain are immediate; knowledge, retrospective. A steel ball, suspended on a string, smacks into its brothers and nothing happens: no shock of recognition, no sudden epiphany. We go about our business, buttering the toast, choosing gray socks over brown. But here's the thing: just because we haven't understood something doesn't mean we haven't been shaped by it.
Other animals can make sounds, and sounds can indicate pleasure and pain. But language, a distinctly human capacity, isn´t just for registering pleasure and pain. It´s about declaring what is just and what is unjust, and distinguishing right from wrong. We don´t grasp these things silently, and then put words to them; language is the medium through which we discern and deliberate about the good.
So there is nothing inherently subversive about pleasure. On the contrary, as Karl Marx recognized, it is a thoroughly aristocratic creed. The traditional English gentleman was so averse to unpleasurable labour that he could not even be bothered to articulate properly. Hence the patrician slur and drawl, Aristotle believed that being human was something you had to get good at through constant practice, like learning Catalan or playing the bagpipes; whereas if the English gentleman was virtuous, as he occasionally deigned to be, his goodness was purely spontaneous. Moral effort was for merchants and clerks
Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.
Some very common foods and drinks are aversive. Few people enjoy, at first, coffee, beer, tobacco, or chili pepper. Pleasure from pain is uniquely human. No other animal willingly eats such foods when there are alternatives. Philosophers have often looked for the defining feature of humans—language, rationality, culture, and so on. I'd stick with this: Man is the only animal that likes Tabasco sauce.
My confessions did nothing to alter this situation, but for the first time in my life I felt that somebody actually knew me. Three somebodies, to be exact. Two were roaming the highway in a Cadillac, doing God knows what with a CB radio, but the other was as close to me as my own skin, and I could now feel the undiluted pleasure of her company.
How we would like to argue with September, and tell her that in the waiting lies the pleasure! That we here in the world of sensible folk know how to wait without twisted-up bellies and tapping feet and wishing for the sun to hurry up and rise and set. That a clever person is never bored, and a bored person is never clever. But though I am sly, I am a trickster, I am even cruel—I cannot lie.
Lying is essential to humanity. It plays as large a part perhaps as the quest for pleasure, and is moreover governed by that quest. One lies in order to protect one's pleasure, or one's honour if the disclosure of one's pleasure runs counter to one's honour. One lies all one's life long, even, especially, perhaps only, to those who love one. For they alone make us fear for our pleasure and desire their esteem.
The pleasure of eating should be an extensive pleasure, not that of the mere gourmet. People who know the garden in which their vegetables have grown and know that the garden is healthy will remember the beauty of the growing plants, perhaps in the dewy first light of morning when gardens are at their best. Such a memory involves itself with the food and is one of the pleasures of eating. (pg. 326, The Pleasures of Eating)
At first people ate simply because they were alive and because food was tasty. Modern people have come to think that if they do not prepare food with elaborate seasonings, the meal will be tasteless. If you do not try to make food delicious, you will find that nature has made it so.
Even connoisseurship can have politics, Slow Food wagers, since an eater in closer touch with his senses will find less pleasure in a box of Chicken McNuggets than in a pastured chicken or a rare breed of pig. It's all very Italian (and decidedly un-American) to insist that doing the right thing is the most pleasurable thing, and that the act of consumption might be an act of addition rather than subtraction.
Count your years and you'll be ashamed to be wanting and working for exactly the same things as you wanted when you were a boy. Of this one thing make sure against your dying day - that your faults die before you do. Have done with those unsettled pleasures, which cost one dear - they do one harm after they're past and gone, not merely when they're in prospect. Even when they're over, pleasures of a depraved nature are apt to carry feelings of dissatisfaction, in the same way as a criminal's anxiety doesn't end with the commission of the crime, even if it's undetected at the time. Such pleasures are insubstantial and unreliable; even if they don't do one any harm, they're fleeting in character. Look around for some enduring good instead. And nothing answers this description except what the spirit discovers for itself within itself. A good character is the only guarantee of everlasting, carefree happiness. Even if some obstacle to this comes on the scene, its appearance is only to be compared to that of clouds which drift in front of the sun without ever defeating its light.
The notion must be put aside that emotions are irrational and we must see emotions for their true function. This will not rob the emotional content, it will merely explain it. Some things when more deeply explained provide greater sources of personal and corporate pleasure, not less.
Another kind of bodily pleasure is that which results from an undisturbed and vigorous constitution of body, when life and active spirits seem to actuate every part. This lively health, when entirely free from all mixture of pain, of itself gives an inward pleasure, independent of all external objects of delight; and though this pleasure does not so powerfully affect us, nor act so strongly on the senses as some of the others, yet it may be esteemed as the greatest of all pleasures; and almost all the Utopians reckon it the foundation and basis of all the other joys of life, since this alone makes the state of life easy and desirable, and when this is wanting, a man is really capable of no other pleasure.
I have never done anything in my life except try to make myself ill when I had my health and try to make myself well when I had lost it. I have been equally and thoroughly successful in both, and today in that particular I enjoy perfect health, which I wish I could ruin again; but age prevents me.
This lively health, when entirely free from all mixture of pain, of itself gives an inward pleasure, independent of all external objects of delight; and though this pleasure does not so powerfully affect us, nor act so strongly on the senses as some of the others, yet it may be esteemed as the greatest of all pleasures, and almost all the Utopians reckon it the foundation and basis of all the other joys of life; since this alone makes the state of life easy and desirable; and when this is wanting, a man is really capable of no other pleasure.
...the literary manifestation of the mind-body dichotomy that dominates today's culture: the split between the "serious" and the "entertaining" - the belief that if a literary work is "serious," it must bore people to death; and if it is "entertaining," it must not communicate anything of importance. (Which means that "the good" has to be painful, and that pleasure has to be mindlessly low-grade.)
Bertha divined what an enormous wrong had been wrought against the world in that the longing for pleasure is placed in woman just as in man; and that with women that longing is a sin, demanding expiation, if the yearning for pleasure is not at the same time a yearning for motherhood.
Though every man naturally abhorreth sorrow, and loves the most merry and joyful life; yet few do love the way to joy, or will endure the pains by which it is obtained; they will take the next that comes to hand, and content themselves with earthly pleasures, rather than they will ascend to heaven to seek it ;l and yet when all is done, they must have it there, or be without it (491).
The True Man of ancient times knew nothing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didn't forget where he began; he didn't try to find out where he would end. He received something and took pleasure in it; he forgot about it and handed it back again.
The pleasures of being a novelist are many. But the greatest by far is the manner in which I live through my characters; experiencing every detail of their story as it unfolds gradually and personally within my own creative psyche. I'm like a cat with untold lives, because each new book is my rebirth.
Sure, there are good things, lots, sure, blow jobs, chocolate mousse, winning streaks, the warm fire in your enemy’s house, good book, hunk of cheese, flagon of ale, office raise, championship ring, the misfortunes of others, sure, good things, beyond count, queens, kings, old clocks, comfy clothes, lots, innumerable items in stock, baseball cards and bingo buttons, pot-au-feu, listen, we could go on and on like a long speech, sure it’s a great world, sights to see, canyons full of canyon, corn on the cob, the eroded great pyramids, contaminated towns, eroded hillsides, deleafed trees, those whitened limbs stark and noble in the evening light, geeeez, what gobs of good things, no shit, service elevators, what would we do without, and all the inventions of man, Krazy Glue and food fights, girls wrestling amid mounds of Jell-O, drafts of dark beer, no end of blue sea, formerly full of fish, eroded hopes, eruptions of joy, because we’re winning, have won, won, won what? the . . . the Title.
You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wonders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration.
If [a man] spent his money, say, in giving parties for his friends, they (we may hope) would get pleasure, and so would all those upon whom he spent money, such as the butcher, the baker, and the bootlegger. But if he spends it (let us say) upon laying down rails for surface cars in some place where surface cars turn out not to be wanted, he has diverted a mass of labor into channels where it gives pleasure to no one. Nevertheless, when he becomes poor through failure of his investment he will be regarded as a victim of undeserved misfortune, whereas the gay spendthrift, who has spent his money philanthropically, will be despised as a fool and a frivolous person.
The ego exists as a powerful force in Western man that cannot be dismissed or denied. The therapeutic goal is to integrate the ego with the body and its striving for pleasure and sexual fulfilment.
I was aware that I was taking inordinate pleasure in small, technological events and objects, and that this was probably a semiconscious tactic meant to evade confronting certain agonizing life events which were probably not resolvable and were destined to cause unrelenting pain and distress; yet the pleasure was real, and I took it greedily.
The overwhelming noise we live with has made a fundamental pleasure like sex somehow less exciting, less satisfying, than it was for our libidinous forefathers and mothers. It seems to me that for sex and other pleasures to be enjoyed to the fullest, a certain contemplative quality to life must be present. If you doubt this imagine yourself for a moment having sex. Now imagine you wished to increase the pleasure you were feeling, feel it more intensely. What might you do? Well one of the things you'd probably do is close your eyes. What this does of course is shut out other stimuli. The visual quiet increases your sensual enjoyment and you concentrate more fully on the pleasure. The same is true for the removal of auditory noise as well. Well my feeling is that the average person has a much harder time doing this today than they would have decades ago. Today you close your eyes and shut off Television but the noise persists. It's part of our fabric now, our biology, and all other pleasures including sex are diminished as a result. We don't notice this derogation by the way and sex still feels great, don't get me wrong, but I think the difference is there nonetheless. Like the difference between seeing breasts when you're thirty as opposed to when you were thirteen.
And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Aesculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Caesar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.
He made you you—on purpose. You are the only you—ever. Becoming ourselves means we are actively cooperating with God's intention for our lives, not fighting him or ourselves. He looks at us with pleasure and with mercy, and he wants us to look at ourselves with pleasure and mercy too!
Oh yes," said Jana. "You want the birdbath." She let him down onto the rim of the birdbath, then watched as he dipped his head, lowered his chest into the water, and raised it. Having finished his bath, he did a dance of sheer joy, flapping his wings and shaking off the water in a circle of drops. "He enjoys life," said a voice. Mr. Powell the optometrist, a closed umbrella in hand, was letting his two dachshunds chase each other around the park. "As do your dogs," said Jana. "Yes," said Mr. Powell,"they have fun in a simpler and more joyous way than most humans do. Their pleasures seem more reliable. All you have to do is say the word 'walk' and they're wiggling from head to toe....
Pleasure is wild and sweet. She likes purple flowers. She loves the sun and the wind and the night sky. She carries a silver bowl full of liquid moonlight. She has a cat named Midnight with stars on his paws. Many people mistrust Pleasure, and even more misunderstand her. For a long time I could barely stand to be in ...the same room with her...
Still others reflected on how quickly the food could be snatched from a man's table, or the child from a woman's breast, or the wife from a man's bedcloset, that no strength of grasp could hold these goods in place. And others remarked to themselves how sweet these goods were, in spite of that, and saw that pleasure lost in every moment is pleasure lost forever.
Conversation, to take another example, is one of the common pleasures of life, but not all conversation is pleasurable. The stutterer finds talking painful, and the listener is equally pained. Persons who are inhibited in expressing feeling are not good conversationalists. Nothing is more boring than to listen to a person talk in a monotone without feeling. We enjoy a conversation when there is a communication of feeling. We have pleasure in expressing our feelings, and we respond pleasurably to another person's expression of feeling. The voice, like the body, is a medium through which feeling flows, and when this flow occurs in an easy and rhythmic manner, it is a pleasure both to the speaker and listener.
Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on [our Heavenly Father's] ground... It is His invention... He made the pleasures... All [Satan and his devils] can do is to encourage... humans to take the pleasures which our [God] has produced, at times, or in ways, or in degrees, which He has forbidden. Hence [they] always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for and ever diminishing pleasure is the formula... To get a man's soul and give him nothing in return - that is what really gladdens [the heart of Satan and his devils].
The trick here is, while the actual pleasure begins to recede and blur, we simultaneously bring the imagined pleasure more fully into focus. And when we do, even the memory of the pleasure becomes more and more heightened and imagined, thus anticipation is increased. This kind of anticipation is the spiritual equivalent of a Cheeto and we want them to eat the whole bag.
An imagined pleasure is never really the pleasure, but an imagined pain, in a very real sense, is the pain, because so much of pain is the consciousness of it. It makes itself objective. Whereas to think about pleasure is to step outside of it; to think about a presently felt pain is to step inside it. And in a very real sense, we’ve already got them in Hell.
Let us cherish and love old age; for it is full of pleasure if one knows how to use it. Fruits are most welcome when almost over; youth is most charming at its close; the last drink delights the toper, the glass which souses him and puts the finishing touch on his drunkenness. Each pleasure reserves to the end the greatest delights which it contains. Life is most delightful when it is on the downward slope, but has not yet reached the abrupt decline.
It was wonderful to see the sparkle back in her eyes. He wanted to keep it there. For the first time in years he’d found himself actually caring about how someone else felt. He’d been spending so much time being a tough successful businessman that he’d almost forgotten how pleasurable it was to help make other people happy.
Back in those days I was stoned almost twenty-four hours a day, seven days a week. The difference today is that there is nothing you or anyone else could say to persuade me to inhale enough even to fill a flea’s lung with cannabis. It’s actually impossible to measure how fantastic I feel.
The brain is a pleasure seeking machine. Once you teach it, through meditation, that abiding calmly in the present moment feels better than our habitual state of clinging l, over time, the brain will want more and more mindfulness.
Americans have an inability to relax into sheer pleasure.Ours is an entertainment seeking-nation, but not necessarily a pleasure-seeking one....This is the cause of that great sad American stereotype- the overstressed executive who goes on vacation, but who cannot relax.
I've wanted to feel pleasure to the point of insanity. They call it getting high, because it's wanting to know that higher level, that godlike level. You want to touch the heavens, you want to feel glory and euphoria, but the trick is it takes work. You can't buy it, you can't get it on a street corner, you can't steal it or inject it or shove it up your ass, you have to earn it.
Altruism is for thosewho can't endure their desires.There's a worldas ambiguous as a moan,a pleasure moanour earnest neighborsmight think a crime.It's where we could live.I'll say I love you,Which will lead, of course,to disappointment,but those words unsaidpoison every next moment.I will try to disappoint youbetter than anyone else has.--Mon Semblable
Pleasure cannot be shared; like Pain, it can only be experienced or inflicted, and when we give Pleasure to our Lovers or bestow Charity upon the Needy, we do so, not to gratify the object of our Benevolence, but only ourselves. For the Truth is that we are kind for the same reason as we are cruel, in order that we may enhance the sense of our own Power....
Somewhere I’d heard, or invented perhaps, that the only pleasures found during a waning moon are misfortunes in disguise. Superstition aside, I avoid pleasure during the waning or absent moon out of respect for the bounty this world offers me. I profit from great harvests in life and believe in the importance of seasons.
Sorrow, terror, anguish, despair itself are often the chosen expressions of an approximation to the highest good. Our sympathy in tragic fiction depends on this principle; tragedy delights by affording a shadow of the pleasure which exists in pain. This is the source also of the melancholy which is inseparable from the sweetest melody. The pleasure that is in sorrow is sweeter than the pleasure of pleasure itself.
And who talks of error now? I scarcely think the notion that flittered across my brain was an error. I believe it was an inspiration rather than a temptation: it was very genial, very soothing—I know that. Here it comes again! It is no devil, I assure you; or if it be, it has put on the robes of an angel of light. I think I must admit so fair a guest when it asks entrance to my heart.”“Distrust it, sir; it is not a true angel.”“Once more, how do you know? By what instinct do you pretend to distinguish between a fallen seraph of the abyss and a messenger from the eternal throne—between a guide and a seducer?”“I judged by your countenance, sir, which was troubled when you said the suggestion had returned upon you. I feel sure it will work you more misery if you listen to it.”“Not at all—it bears the most gracious message in the world: for the rest, you are not my conscience-keeper, so don’t make yourself uneasy. Here, come in, bonny wanderer!”He said this as if he spoke to a vision, viewless to any eye but his own; then, folding his arms, which he had half extended, on his chest, he seemed to enclose in their embrace the invisible being.“Now,” he continued, again addressing me, “I have received the pilgrim—a disguised deity, as I verily believe. Already it has done me good: my heart was a sort of charnel; it will now be a shrine.
Bodily delight is a sensory experience, not any different from pure looking or the pure feeling with which a beautiful fruit fills the tongue; it is a great, an infinite learning that is given to us, a knowledge of the world, the fullness and the splendor of all knowledge...the individual...can remember that all beauty in animals and plants is a silent, enduring form of love and yearning, and he can see the animal, as he sees plants, patiently and willingly uniting and multiplying and growing, not out of physical pleasure, not out of physical pain, but bowing to necessities that are greater than pleasure and pain, and more powerful than will and withstanding. If only human beings could more humbly receive this mystery---which the world is filled with...
I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience.’‘It seems to me an awfully selfish way of looking at things,’ said Philip.‘But are you under the impression that men ever do anything except for selfish reasons?’‘Yes.’‘It is impossible that they should. You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognise the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life—their pleasure.
Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys.For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’—What is this to you? Permit us to be deceived.Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you.Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure?For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore.And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you?You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked?For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you?Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it?With such as on their part also maintain it, or with such as violate this fellowship?And who violate it more than you who establish such doctrines?What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write?
Let my worship be within the heart that rejoices, for behold, all acts of love and pleasure are my rituals. Therefore, let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you.
The smell of the sea pleased him so much that he wanted one day to take it in, pure and unadulterated, in such quantities that he could get drunk on it. And later, when he learned from stories how large the sea is and that you can sail upon it in ships for days on end without ever seeing land, nothing pleased him more than the image of himself sitting high up in the crow's nest of the foremost mast on such a ship, gliding on through the endless smell of the sea -- which really was no smell, but a breath, an exhilaration of breath, the end of all smells -- dissolving with pleasure in that breath.
The highest happiness is when one reaches the stage of Liberation, at which there is no more suffering. That’s genuine, lasting happiness. True happiness relates more to the mind and heart. Happiness that depends mainly on physical pleasure is unstable; one day it’s there, the next day it may not be.
If my belief in the God-force-principle-thing had faltered from time to time, it was completely reaffirmed that morning when I considered how completely brilliant a creation was fermentation. From decay came a pleasure sublime enough to keep decay at bay. Only for a few minutes, perhaps, but some minutes are like no others.
The smell of the sea pleased him so much that he wanted one day to take it in, pure and unadulterated, in such quantities that he could get drunk on it. And later, when he learned from stories how large the sea is and that you can sail upon it in ships fit days on end without ever seeing land, nothing pleased him more than the image of himself shutting high up in the crow's nest of the foremost mast on such ship, gliding on through the endless shell of the sea -- which really was no smell, but a breath, an exhilaration of breath, the end of all smells -- dissolving with pleasure in that breath.
If one proceeds philosophically before proceeding poetically, and this is central to the philosopher, pleasure is crushed, But if one begins by having pleasure, it is like knowing how to swim: one never forgets it [Clarice Lispector, The Stream of Life, trans Elizabeth Lowe & Earl Fitz, Foreword by Hélène Cixous trans Verena Conley, Minneapolis: University of Minnesota Press, 1989].
Primitive veddhas moulded images of women with full-blown breasts and legs. This was not to evoke sensuous pleasure, but as symbolic images related to their faith in religious fertility rites with the aim of increasing their return from harvesting and hunting. The modern artist magnifies the breasts of the woman in a painting in order to derive and to evoke erotic pleasure. That is how vulgarity enters their art.
But whatever I am, I know that slipperiness isn't all of it. I know now that a studied evasiveness has its own limitations, its own ways of inhibiting certain forms of happiness and pleasure. The pleasure of abiding. The pleasure of insistence, persistence. The pleasure of obligation, the pleasure of dependency. The pleasures of ordinary devotion. The pleasure of recognizing that one may have to undergo the same realizations, write the same notes in the margin, return to the same themes in one's work, relearn the same emotional truths, write the same book over and over again--not because one is stupid or obstinate or incapable of change, but because such revisitations constitute a life.
Do the meager pleasures you have been able to enjoy during your fall compensate for the torments which now rend your heart? Happiness therefore lies only in virtue,my child, and all the sophistries of its detractors can never procure a single one of its delights.
... since I was still, and must for long remain, in that period of life when one has not yet separated the fact of this sensual pleasure from the various women in whose company one has tasted it, when one has not reduced it to a general idea which makes one regard them thenceforward as the variable instruments of a pleasure that is always the same. Indeed, that pleasure does not exist, isolated and formulated in the consciousness, as the ultimate object with which one seeks a woman's company, or as the cause of the uneasiness which, in anticipation, one then feels. Hardly even does one think of oneself, but only how to escape from oneself.
... seeking to indicate to her by the extent of his gratitude the corresponding intensity of the pleasures which it was in her power to bestow on him, the supreme pleasure being to guarantee him immunity, for as long as his love should last and he remain vulnerable, from the assaults of jealousy.
Let an illness, a duel, a runaway horse make us see death face to face, and how richly we should have enjoyed the life of pleasure, the travels in unknown lands, which are about to be snatched from us! And no sooner is the danger past than we resume once more the same dull life in which none of those delights existed for us.
Milk every moment for all the pleasure you can get from it. When you say, "It is my dominant intent to look for things that feel good today. No matter where I'm going, no matter who I'm doing it with, it is my dominant intent to look for what I'm wanting to see, to look for things that feel good," and the more you develop the habit of that kind of vibration-the more the Universe understands that that's who you are! And so, the more you have access only to those kinds of things!
What if pleasure and displeasure were so tied together that whoever wanted to have as much as possible of one must also have as much as possible of the other. You have a choice in life: either as little displeasure as possible, painlessness in brief or as much displeasure as possible as the price for an abundance of subtle pleasures and joys
To lead a life that goes beyond pettiness and prejudice and always wanting to make sure that everything turns out on our terms, to lead a more passionate, full, and delightful life than that, we must realize that we can endure a lot of pain and pleasure for the sake of finding out who we are and what this world is, how we tick and how our world ticks, how the whole thing just is.
An image flashed across her mind of two rams flinging their heads against each other on a rocky mountainside. What did the girl rams do? Faint with pleasure? Clap their cloven hooves? Lean against some nearby boulders, with little tubs of mountain grass, discussing the battle?
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥॥३- ३३॥इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥॥३- ३४॥`Each is prone to follow his nature,His senses stormed by earthly pleasure,Submit not to them they be your foe,Else you will reap what ever you sow.’ 3. 33-34
When he [Malevranche] happened to find Descartes' book entitled Man in a book shop on the rue Saint Jaques, he leafed through it, bought it and "read it with so much pleasure that he was forced at times to interrupt his reading, so loud were the beatings of his heart due to the extreme pleasure he had in doing so". Those who never put down a book of erudition, science or philosophy, to catch their breath, so to speak, and recover from the strong emotion they experience, certainly ignore of of the most exquisite pleasures of intellectual life.
Among all the modes by which love is brought into being, among all the agents which disseminate that blessed bane, there are few so efficacious as this gust of feverish agitation that sweeps over us from time to time. For then the die is cast, the person whose company we enjoy at that moment is the person we shall henceforward love. It is not even necessary for that person to have attracted us, up till then, more than or even as much as others. All that was needed was that our predilection should become exclusive. And that condition is fulfilled when — in this moment of deprivation — the quest for the pleasures we enjoyed in his or her company is suddenly replaced by an anxious, torturing need, whose object is the person alone, an absurd, irrational need which the laws of this world make it impossible to satisfy and difficult to assuage — the insensate, agonising need to possess exclusively.
Sadists of Mlle Vinteuil's sort are creatures so purely sentimental, so naturally virtuous, that even sensual pleasure appears to them as something bad, the prerogative of the wicked. And when they allow themselves for a moment to enjoy it they endeavour to impersonate, to identify with, the wicked, and to make their partners do likewise, in order to gain the momentary illusion of having escaped beyond the control of their own gentle and scrupulous natures into the inhuman world of pleasure.
Why don't you like getting close?' Marianne insisted. 'Is it because you might get hurt?' Owen shook his head. He still couldn't look at her. 'It's because it's never permanent. Everything dies. Everything gets destroyed. Even love. So we just make the best of it-get our pleasure where we can.
I don't want to write a mass before being in a state to do it well, that is a Christian. I have therefore taken a singular course to reconcile my ideas with the exigencies of Academy rules. They ask me for something religious: very well, I shall do something religious, but of the pagan religion. . . . I have always read the ancient pagans with infinite pleasure, while in Christian writers I find only system, egoism, intolerance, and a complete lack of artistic taste.
Pleasure, in itself harmless, may become mischievous, by endearing to us a state which we know to be transient and probatory, and withdrawing our thoughts from that of which every hour brings us nearer to the beginning, and of which no length of time will bring us to the end. Mortification is not virtuous in itself, nor has any other use, but that it disengages us from the allurements of sense. In the state of future perfection, to which we all aspire, there will be pleasure without danger, and security without restraint.
Not untill all babies are born from glass jars will the combat cease between mother and son. But in a totalitarian future that has removed procreation from woman's hands, there will also be no affect and no art. Men will be machines, without pain but also without pleasure. Imagination has a price, which we are paying every day. There is no escape from the biologic chains that bind us.
The chief means of liberating women is replacing of compulsiveness and compulsion by the pleasure principle. Cooking, clothes, beauty, and housekeeping are all compulsive activities in which the anxiety quotient has long since replaced the pleasure or achievement quotient. It is possible to use even cooking, clothes, cosmetics and housekeeping for fun. The essence of pleasure is spontaneity. In these cases spontaneity means rejecting the norm, the standard that one must live up to, and establishing a self-regulating principle.
Twice, in half an hour, Hetty had held up Miss Barlow's plans, and prevented her from moving as quickly as possible on to the next pleasure. Miss Barlow liked her life to be a steady movement towards pleasure. While she was having one, she was thinking about the next and what she should wear while she had that.
There are many stories and accounts about the winners of lotteries whoare jubilant when they win, but whose lives descend into a nightmareafter acquiring that unearned money. (No challenge, no skill.) Thelottery looks like "the answer" to people because they associate moneywith pleasure. But the true enjoyment of money comes in part from theearning of it, which involves skill and challenge.Watching television is usually done for pleasure. That's why so fewpeople can remember (or make use of) any of the 30 hours of televisionthey have watched in the past week.
...A mother is the one who fills your heart in the first place. She teaches you the nature of happiness: what is the right amount, what is too much, and the kind that makes you want more of what is bad for you. A mother helps her baby flex her first feelings of pleasure. She teaches her when to later exercise restraint, or to take squealing joy in recognizing the fluttering leaves of the gingko tree, to sense a quieter but more profound satisfaction in chancing upon an everlasting pine. A mother enables you to realize that there are different levels of beauty and therein lie the sources of pleasure, some of which are popular and ordinary, and thus of brief value, and others of which are difficult and rare, and hence worth pursuing.
Why? What kind of man would pleasure his woman by hurting her.' Angus paced across the path. ''Tis a man's duty, nay, his privilege, to give his woman all the pleasure she can bear. She should be panting and writhing with pleasure.'Emma remained silent, staring at him. Did she not believe him?He walked toward her. 'A real man would take all night if need be to make sure his woman was fully sated. She should be screaming that she canna endure any more.'Emma's eyes widened.'It should be a man's greatest pleasure to see his woman shuddering in the throes of passion.'She took a deep breath and shifted her weight from one foot to another.He paced back and forth. 'Only when she is begging for him should a man see to his own needs. And he should never, ever harm her.' He stopped in front of her 'Am I totally wrong in this?''No,' she squeaked.
Work is so foundational to our makeup that it is one of the few things we can take in significant doses without harm. Indeed, the Bible does not say we should work one day and rest six or that work and rest should be balanced evenly but directs us to the opposite ratio. Leisure and pleasure are great goods, but we can take only so much of them.
He glanced at her, his hair wild and his eyes red. 'May I give ye pleasure?'Still a gentleman. Emma smiled. But his voice sounded gruff and his appearance was that of an untamed barbarian. She grabbed handfuls of his hair and pulled his head close to hers. 'Make me scream.'His eyes gleamed hotter. 'Ye will. Many times ere the night is over.
It happened on a Valentine night.Chris was an expert panther, a James Bond. Sarah was a lamb, a Virgin Mary. It was a night of mixed feelings and inner conflict. In her flesh she felt walking on liquid gold; but in her mind, heart and soul she could not help but hate herself for partaking of this “forbidden fruit” of pleasure. Not long was the thrill gone that her soul went sinking in the quick sands of condemnation, “did you have to do it?
He felt the full warmth of that pleasure from which the proud shut themselves out; the pleasure which not only goes with humiliation, but which almost is humiliation. Men who have escaped death by a hair have it, and men whose love is returned by a woman unexpectedly, and men whose sins are forgiven them. Everything his eye fell on it feasted on, not aesthetically, but with a plain, jolly appetite as of a boy eating buns. He relished the squareness of the houses; he liked their clean angles as if he had just cut them with a knife. The lit squares of the shop windows excited him as the young are excited by the lit stage of some promising pantomime. He happened to see in one shop which projected with a bulging bravery on to the pavement some square tins of potted meat, and it seemed like a hint of a hundred hilarious high teas in a hundred streets of the world. He was, perhaps, the happiest of all the children of men. For in that unendurable instant when he hung, half slipping, to the ball of St. Paul's, the whole universe had been destroyed and re-created.
The public never appears to tire of endless courses of strawberries and cream, and the theory that you run the risk of boring people with endless photo montages of the Chelsea Pensioners in their dress reds, or close-ups of a Pimm's Cup sprouting all kinda of flora, has yet to be proven. People like Wimbledon in the same way they like blue jeans or even their own spouses: for the pleasure yielded by their reliable sameness.
You learn more about life and people in two hours of war than in four decades of peace. War is dirty, sure, war is senseless, but come on! Civilian life is also senseless, in its sameness and it's reasonableness and because it dulls the instincts. The truth that no one dares speak aloud is that war is a pleasure, The greatest pleasure there is, otherwise it would stop immediately. Once you've tasted it, it's like heroin: you want more. (...) The taste for war, real war, is as natural to man as taste for peace, it's idiotic to want to eliminate it by repeating virtuously that peace is good and war is evil. In fact it's like men and women, yin and yang: you need both.
I wrote this book for the ghosts, who, because they're outside of time, are the only ones with time. After the last rereading (just now), I realize that time isn't the only thing that matters, time isn't the only source of terror. Pleasure can be terrifying too, and so can courage.
The chemists are a strange class of mortals, impelled by an almost insane impulse to seek their pleasures amid smoke and vapour, soot and flame, poisons and poverty; yet among all these evils I seem to live so sweetly that may I die if I were to change places with the Persian king.
Epicurus said you should live for pleasure - adding that nothing brings more pleasure than a little sun and a glass of water. It is on this principle that our conjugal existence has rested for three years, devoted to making love, reading, eating excellent meals, spending a few days in a nice hotel by the sea, visiting out friends (not very many, all without children), going to concerts and movies, sleeping, cultivating our garden.