People like to lay their whole life, and all of their own secrets out in front of the world. They make money off of it, and find satisfaction that way. I personally don't believe in that. I think it can be hurtful to yourself and those around you.
When prayer, rituals and ascetic life are just a means of self-indulgence, they are harmful rather than beneficial. This is quite obvious to people nowadays, when it is widely recognised that fixations are not the same as valuable and laudable observances. One should not pray if that prayer is vanity; rituals are wrong when they provide lower satisfactions, like emotional stimulus instead of enlightenment; he or she should not be an ascetic who is only enjoying it.
Yet housekeeping actually offers more opportunities for savoring achievement than almost any other work I can think of. Each of its regular routines brings satisfaction when it is completed. These routines echo the rhythm of life, and the housekeeping rhythm is the rhythm of the body. You get satisfaction not only from the sense of order, cleanliness, freshness, peace and plenty restored, but from the knowledge that you yourself and those you care about are going to enjoy these benefits.
Love is for the soul and sex is for the body. Both cry out for satisfaction
Suffering for your art is most definitely overrated but I do get a certain, I don't know, satisfaction from being able to deal with my paranoia and insecurity.
Alle Befriedigung, oder was man gemeinhin Glu« ck nennt, ist eigentlich und wesentlich immer nur negativ und durchaus nie positiv. All satisfaction, or what iscommonlycalled happiness, is really and essentially always negative only, and never positive.
At the age of five years to enter a spinning-cotton or other factory, and from that time forth to sit there daily, first ten, then twelve, and ultimately fourteen hours, performing the same mechanical labour, is to purchase dearly the satisfaction of drawing breath. But this is the fate of millions, and that of millions more is analogous to it.
There is a difference between happiness, the supreme good, and the final end or goal toward which our actions ought to tend. For happiness is not the supreme good, but presupposes it, being the contentment or satisfaction of the mind which results from possessing it.
We say that life is sweet, its satisfactions deep. All this we say, as we sleepwalk our time through years of days and nights. We let time cascade over us like a waterfall, believing it to be never-ending. Yet each day that touches us, and every man in the world, is unique; irredeemable; over. And just another Monday.
Kenneth Burke calls form the satisfaction of an expectation; The Man Who Loved Children is full of such satisfactions, but it has a good deal of the deliberate disappointment of an expectation that is also form.
An intelligent man said that the world felt Napoleon as a weight, and that when he died it would give a great oof of relief. This is just as true of Byron, or of such Byrons of their days as Kipling and Hemingway: after a generation or two the world is tired of being their pedestal, shakes them of with an oof, and then - hoisting onto its back a new world-figure - feels the penetrating satisfaction of having made a mistake all its own.
American housewives have not had their brains shot away, nor are they schizophrenic in the clinical sense. But if ... the fundamental human drive is not the urge for pleasure or the satisfaction of biological needs, but the need to grow and to realize one's full potential, their comfortable, empty, purposeless days are indeed cause for a nameless terror.
So long as we judge ourselves by human comparisons, there is plenty of room for self-satisfaction, and self-satisfaction kills faith, for faith is born of the sense of need. But when we compare ourselves with Jesus Christ, and through Him, with God, we are humbled to the dust, and then faith is born, for there is nothing left to do but to trust to the mercy of God.
Most of the avoidable suffering in life springs from our attempts to escape the unavoidable suffering inherent in the fragmentary nature of our present existence. We expect immortal satisfactions from mortal conditions, and lasting and perfect happiness in the midst of universal change. To encourage this expectation, to persuade mankind that the ideal is realizable in this world, after a few preliminary changes in external conditions, is the distinguishing mark of all charlatans, whether in thought or action.
The bourgeois thinkers of the eighteenth century thus turned Aristotle's formula on its head: satisfactions which the Greek philosopher had identified with leisure were now transposed to the sphere of work, while tasks lacking in any financial reward were drained of all significance and left to the haphazard attentions of decadent dilettantes. It now seemed as impossible that one could be happy and unproductive as it had once seemed unlikely that one could work and be human.
Happy are those who have departed through martyrdom. Unhappy am I that I still survive... Taking this decision is more deadly than drinking from a poisoned chalice. I submitted myself to Allah's will and took this drink for His satisfaction.
It is now an accepted fact that the expression of emotion through painting... is a source of deep psychological satisfaction... It is a system which can also in some measure, even compensate for the lack of emotional fulfilment in human relationships.
The qualities we possess should never be a matter for satisfaction, but the qualities we have discarded.
When he was very excited, [John Singer] Sargent would rush at his canvas with his brush poised for attack, yelling, 'Demons, demons, demons!' When he was particularly angry or frustrated, he expressed these feelings with 'Damn,' the only curse he allowed himself. He once had the expletive inscribed on a rubber stamp so he could have the satisfaction of pounding it on a piece of paper.
Satisfaction is like death. The day I'll be satisfied, I'll quit
ANARCHISM (from the Gr. , and , contrary to authority), the name given to a principle or theory of life and conduct under which society is conceived without government harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being.
What mortal is there of us, who would find his satisfaction enhanced by an opportunity of comparing the picture he presents to himself of his doings, with the picture they make on the mental retina of his neighbours? We are poor plants buoyed up by the air-vessels of our own conceit.
Looking at your life as a debt may seem the dreariest view of things at a distance; but it cannot really be so. What makes life dreary is the want of motive; but once beginning to act with the penitential, loving purpose you have in your mind, there will be unexpected satisfactions--there will be newly-opening needs--continually coming to carry you on from day to day. You will find your life growing like a plant.
To see an enemy humiliated gives a certain contentment, but this is jejune compared with the highly blent satisfaction of seeing him humiliated by your benevolent action or concession on his behalf. That is the sort of revenge which falls into the scale of virtue.
The idea of duty, that recognition of something to be lived for beyond the mere satisfaction of self, is to the moral life what the addition of a great central ganglion is to animal life. No man can begin to mould himself on a faith or an idea without rising to a higher order of experience: a principle of subordination, of self-mastery, has been introduced into his nature; he is no longer a mere bundle of impressions, desires, and impulses.
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