Goodness: Difference between revisions
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[[File:1908РепинТолстой.JPG|thumb|I was alone, completely alone in my search for goodness. Every time I tried to express my innermost desires—a wish to be morally good—I met with contempt and scorn, and as soon as I gave in to vile passions I was praised and encouraged. ~ [[Leo Tolstoy]]]]
[[File:Chapel of our Lady of the Rosary of Santi Giovanni e Paolo (Venice) - Isaiah by Vittoria.jpg|thumb|Learn to do good; Seek justice, Reprove the ruthless, Defend the orphan, Plead for the widow. ~ [[Isaiah]] 1:17]]
'''[[w:
__NOTOC__
{{TOCalpha|''[[#Hoyt's New Cyclopedia Of Practical Quotations|Hoyt's New Cyclopedia Of Practical Quotations]]'' · ''[[#Dictionary of Burning Words of Brilliant Writers (1895)|Dictionary of Burning Words of Brilliant Writers]]''}}
== A==
* The [[Infinite]], from which comes the impulse that lead us to activity, is not [...] the highest Goodness, but higher than goodness.
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*GOOD, adj. Sensible, madam, to the worth of this present writer. Alive, sir, to the advantages of letting him alone.
** [[Ambrose Bierce]], [https://archive.org/details/cynicswordbook00bier/page/138/mode/2up ''The Cynic's
* He who would do good to another must do it in minute particulars;<br>General good is the plea of the scoundrel, hypocrite, and flatterer:<br>For art and science cannot exist but in minutely organized Particulars.
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* Some good we all can do; and if we do all that is in our [[power]], however little that power may be, we have performed our part, and may be as near perfection as those whose influence extends over kingdoms, and whose good actions are felt and applauded by thousands.
** [[w:Jane Bowdler|Jane Bowdler]] ''On Christian Perfection''.
* It didn't matter how big our house was; it mattered that there was love in it. It didn't matter if our neighborhood was wealthy or otherwise; it mattered that neighbors talked to each other, looked out for one another. The kindnesses that allowed me to trust in people and in the basic goodness of the world could not be measured in dollars; they were paid for, rather, in hugs and ice-cream cones and help with homework.
** [[w:Peter Buffett|Peter Buffett]], {{cite book|url=https://books.google.com/books?id=a1537l253csC&pg=PA12|title = Life is What You Make It|isbn = 9780307464729|year = 2011}}
==C==
*Have we fallen into a mesmerized state that makes us accept as inevitable that which is inferior or detrimental, as though having lost the will or the vision to demand that which is good?
**[[Rachel Carson]] Silent Spring (1962)
* Goodness is always an asset. A man who is straight, friendly and useful may never be famous, but he is respected and liked by all who know him. He has laid a sound foundation for success and he will have a worthwhile life.
** [[Herbert N. Casson]] in: ''Forbes'' (1948). p. 42.
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* Most people are bad; if they are strong they take from the [[weak]]. The good people are all weak; they are good because they are not strong enough to be bad.
** Commoro, a chief in northern Uganda, speaking to explorer [[w:Samuel Baker|Samuel Baker]] in 1864. [http://www.gutenberg.org/dirs/etext02/ithoa10.txt ''In the Heart of Africa''.] Chapter, XVI.
* How many simple pleasures I denied myself, because I thought that's what goodness was. How stupid that it took me until the end of the world to realize it was something else entirely.
** [[Katie Coyle]], ''[[w:Katie Coyle|Vivian Apple Needs a Miracle]]'' (2014), <small> {{ISBN|978-0-544-39042-3}}, </small> p. 180
* No people do so much harm as those who go about doing good.
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* It is quite natural that in the modern drama the bad is always represented by the most shining talents; the good, the upright, by a grocer's clerk. The spectators find this a matter of course and learn from the play what they knew beforehand, that it is far beneath their dignity to be put in the same class with a grocer's clerk.
** Soren Kierkegaard, Either/Or Part II, Swenson 1944, 1971 p. 232
* We set ourselves up as arbiters of what is good when often our standards of goodness are driven by narrow interests, by what we want.
** [[Robin Wall Kimmerer]], {{cite book |title={{w|Braiding Sweetgrass}}: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants |date=16 September 2013 |publisher=Milkweed Editions |isbn=978-1-57131-871-8 |page=92}}
==L==
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==M==
* His irresolution was based on a fundamental human peculiarity—he wanted to be a good man, but what is good?
** W. Macfarlane, ''220—Advanced Field Exploration,'' in [https://en.wikipedia.org/wiki/Galaxy_Science_Fiction Galaxy Science Fiction], March 1972, p. 59
* Abashed the [[Devil]] stood,<br>And felt how awful goodness is, and saw<br>[[Virtue]] in her shape how lovely.<br>—saw, and pined his [[loss]].
** [[John Milton]], ''[[Paradise Lost]]'', Book IV, Lines 846-848 (1667, 1674).
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==Q==
[[File:Flickr - The U.S. Army - Operation Good Heart.jpg|thumb|[[Do]] good; Surely, [[God]] [[loves]] the [[people]] who do good [[deeds]]. ~ [[Quran]]]]
* And [[Generous|spend]] in the way of God and do not throw ([[yourselves]]) with your (own) [[hands]] into [[destruction]] (by
** Other translations:''Be gooddoers; Allah loves the gooddoers''. ''do good (to others); surely Allah loves the doers of good''.
** [[Quran]], [[w:en:Al Imran|2]]:195
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** [[Quran]], 38:31 - 38:32
* But none is granted it except those who are [[patient]], and none is granted it except one having a [[great]] portion (of good).
** [[Quran]] 41:35
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==S==
[[File:Licius Anneus Seneque (BM 1879,1213.294).jpg|thumb|right|That which is honourable is the only good; all other goods are alloyed and debased. ~ [[Seneca the Younger]] ]]
* Nec multis verbis nec circumitu longo, quod sit summum bonum, colliges1; digito, ut ita dicam, demonstrandum est nec in multa spargendum. Quid enim ad rem pertinet in particulas illud diducere, cum possis dicere: summum bonum est, quod honestum est? Et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et bona sunt. Hoc si persuaseris tibi et virtutem adamaveris, amare enim parum est, quicquid illa contigerit, id tibi, qualecumque aliis videbitur, faustum felixque erit. Et torqueri, si modo iacueris ipso torquente securior, et aegrotare, si non male dixeris fortunae, si non cesseris morbo, omnia denique, quae ceteris videntur mala, et mansuescent et in bonum abibunt, si super illa eminueris.
** To infer the nature of this Supreme Good, one does not need many words or any round-about discussion; it should be pointed out with the forefinger, so to speak, and not be dissipated into many parts. For what good is there in breaking it up into tiny bits, when you can say: the Supreme Good is that which is honourablea? Besides (and you may be still more surprised at this), '''that which is honourable is the only good; all other goods are alloyed and debased. If you once convince yourself of this, and if you come to love virtue devotedly (for mere loving is not enough), anything that has been touched by virtue will be fraught with blessing and prosperity for you, no matter how it shall be regarded by others. Torture, if only, as you lie suffering, you are more calm in mind than your very torturer; illness, if only you curse not Fortune and yield not to the disease—in short, all those things which others regard as ills will become manageable and will end in good, if you succeed in rising above them.'''
** [[Seneca the Younger]], Epistle LXXI. In: Seneca, Epistles, Volume II: Epistles 66-92. Translated by Richard M. Gummere. Loeb Classical Library, page 74-75. [https://archive.is/DkFt7 Archived] from [https://www.loebclassics.com/view/seneca_younger-epistles/1917/pb_LCL076.75.xml?mainRsKey=Q5LLPk the original] on October 23, 2024.
* Sweet are the uses of adversity,<br>Which, like the toad, ugly and venomous,<br>Wears yet a precious jewel in his head;<br>And this our life, exempt from public haunt,<br>Finds tongues in trees, books in the running brooks,<br>Sermons in stones, and good in every thing.
** [[William Shakespeare]], ''[[As You Like It]]'', Act II, sc. i (1599 or 1600)
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