“Man has a natural aptitude for virtue; but the perfection of virtue must be acquired by man by means of some kind of training. Thus we observe that a man is helped by diligence in his necessities, for instance, in food and clothing. Certain beginnings of these he has from nature, viz., his reason and his hands; but he has not the full complement, as other animals have, to whom nature has given sufficiently of clothing and food. Now it is difficult to see how man could suffice for himself in the matter of this training, since the perfection of virtue consists chiefly in withdrawing man from undue pleasures, to which above all man is inclined, and especially the young, who are more capable of being trained. Consequently a man needs to receive this training from another, whereby to arrive at the perfection of virtue. And as to those young people who are inclined to acts of virtue by their good natural disposition, or by custom, or rather by the gift of God, paternal training suffices, which is by admonitions. But since some are found to be dissolute and prone to vice, and not easily amenable to words, it was necessary for such to be restrained from evil by force and fear, in order that, at least, they might desist from evil-doing, and leave others in peace, and that they themselves, by being habituated in this way, might be brought to do willingly what hitherto they did from fear, and thus become virtuous. Now this kind of training, which compels through fear of punishment, is the discipline of laws.” – Thomas Aquinas, The Summa Theologica, First Part of the Second Part (trans. Fathers of the English Dominican Province)
“Sometimes the medicine is too bitter, and all the sugar in the bowl is not going to sweeten it. You’ve got to hold your nose and drink it up.” – Averil Dean, Alice Close Your Eyes
“Perhaps not everyone who hears this name God understands it to signify something than which nothing greater can be thought, seeing that some have believed God to be a body. Yet, granted that everyone understands that by this name God is signified something than which nothing greater can be thought, nevertheless, it does not therefore follow that he understands that what the name signifies exists actually, but only that it exists mentally. Nor can it be argued that it actually exists, unless it be admitted that there actually exists something than which nothing greater can be thought; and this precisely is not admitted by those who hold that God does not exist.” – Thomas Aquinas, The Summa Theologica, Part One (ed. Pegis; emphases in original)
“It would clearly be desirable if the only actions performed were those in which what was gained was worth more than what was lost. But in choosing between social arrangements within the context of which individual decisions are made, we have to bear in mind that a change in the existing system which will lead to an improvement in some decisions may well lead to a worsening of others. Furthermore we have to take into account the costs involved in operating the various social arrangements (whether it be the working of a market or a government department), as well as the costs involved in moving to a new system. In devising and choosing between social arrangements we should have regard for the total effect.” – R. H. Coase, “The Problem of Social Cost”
“Very little analysis is required to show that an ideal world is better than a state of laissez faire, unless the definitions of a state of laissez faire and an ideal world happen to be the same. But the whole discussion is largely irrelevant for discussions of economic policy since whatever we may have in mind as our ideal world, it is clear that we have not yet discovered how to get to it from where we are. A better approach would seem to be to start our analysis with a situation approximating that which actually exists, to examine the effects of a proposed policy change and to attempt to decide whether the new situation would be, in total, better or worse than the original one. In this way, conclusions for policy would have some relevance to the actual situation.” – R. H. Coase, “The Problem of Social Cost”
“The problem which we face in dealing with actions which have harmful effects is not simply one of restraining those responsible for them. What has to be decided is whether the gain from preventing the harm is greater than the loss which would be suffered elsewhere as a result of stopping the action which produces the harm. In a world in which there are costs of rearranging the rights established by the legal system, the courts, in cases relating to nuisance, are, in effect, making a decision on the economic problem and determining how resources are to be employed. It was argued that the courts are conscious of this and that they often make, although not always in a very explicit fashion, a comparison between what would be gained and what lost by preventing actions which have harmful effects. But the delimitation of rights is also the result of statutory enactments. Here we also find evidence of an appreciation of the reciprocal nature of the problem. While statutory enactments add to the list of nuisances, action is also taken to legalize what would otherwise be nuisances under the common law. The kind of situation which economists are prone to consider as requiring corrective Government action is, in fact, of the result of Government action. Such action is not necessarily unwise. But there is a real danger that extensive Government intervention in the economic system may lead to the protection of those responsible for harmful effects being carried too far.” – R. H. Coase, “The Problem of Social Cost”
“Every artificer, indeed, aims to produce a work that is beautiful, useful, and enduring, and only when it possesses these three qualities is the work highly valued and acceptable. Corresponding to the above-mentioned qualities, in the pattern of life there must be found three elements: ‘knowledge, will, and unaltering and persevering toil’. Knowledge renders the work beautiful; the will renders it useful; perseverance renders it lasting.” – John of Fidanza, Bonaventure, Retracing the Arts to Theology (trans. Healy; emphases in original)
“Know that in every man there is necessarily the faculty of courage. Were this not so, he would not be moved in his thoughts to ward off that which harms him…. This faculty of courage varies in strength and weakness, as do other faculties, so that you may find among people some who will advance upon a lion, while others flee from a mouse. You will find someone who will advance against an army and fight it, and will find another who will tremble and fear if a woman shouts at him. There also must necessarily exist a temperamental preparation in the original natural disposition, which may increase through the passage of that which is potential into actuality—a passage effected in consequence of an effort made with a view to it and in accordance with a certain opinion. It may also diminish through a deficiency of exercise and in accordance with a certain opinion. The abundance or the weakness of this faculty in the young is made clear to you from their infancy.” – Moses ben Maimon, The Guide of the Perplexed (trans. Pines)
“Artists make the satisfying feeling of being an artist as much as they make discrete artworks. Typical art-world consumers, however, are not interested in the freedom art might signify. They want something to invest in and something that sets them apart. The trade in art objects is mainly about updating the prestige scoreboard (and property values) in the rarefied ‘art world’ of multimillionaire collectors, gallery owners, museum trustees, and artists becoming brands. The structure of the entire art milieu is meant to forestall the broader appreciation of art and protect its capability to signify status. It is meant to allow rich people to recognize the fruits of their wealth in their exclusive access to the world’s finest things. The glory of the view lies primarily in its being private-access. Ordinary people’s appreciation of art attaches to works like so many barnacles, ruining their meaning for collectors. As with any luxury brand, the wrong sort of audience for an artist can sully their market value completely. This is why so much of the discourse that surrounds contemporary art is so nauseating. It deliberately aims to destroy the confidence of nonelite audiences in their own judgment; it wants to make their potential pleasure in art depend on a recognition of their exclusion from the realm of art-making. We get the joy of knowing there’s some consumption experience beyond us that can remain forever aspirational, which gives us cause to cherish whatever brief peeks we get over the wall.” – Rob Horning, “Creative Tyranny”
“Because artists are celebrated by capital for their seeming independence from it, they are liable to become confused about the social role they play. They think being above wage labor gives them automatic solidarity with those who want to abolish it. They think they are fellow travelers when really they are running dogs.” – Rob Horning, “Creative Tyranny”
“Artists must produce their reputation as a singular commodity on the market, which makes their chief obstacle other would-be artists rather than capitalism as a system, regardless of whatever critical content might inhere in their work. When artists patronize the working class with declarations of solidarity, their vows are motivated less by a desire for social change than by the imperative that they enhance the distinctive value of their personal brand.” – Rob Horning, “Creative Tyranny”
“Artists work for themselves, own what they make, and must concern themselves with how to sell it. Though art has often made a mission of shocking middlebrow taste and artists have often congregated in urban Bohemian enclaves in working-class neighborhoods, they are less vanguard proletarians than petit bourgeois.” – Rob Horning, “Creative Tyranny”
“It is above all the mystics who walk on the road of God; their life is the best life, their method the soundest method, their character the purest character; indeed, were the intellect of the intellectuals and the learning of the learned and the scholarship of the scholars, who are versed in the profundities of revealed truth, brought together in the attempt to improve the life and character of the mystics, they would find no way of doing so; for to the mystics all movement and all rest, whether external or internal, brings illumination from the light of the lamp of prophetic revelation; and behind the light of prophetic revelation there is no other light on the face of the earth from which illumination may be received.” – Abu Hamid Muhammad ibn Muhammad al-Ghazali, The Deliverance from Error (trans. Watt)
“Those who devote themselves eagerly to the mathematical sciences ought to be restrained. Even if their subject-matter is not relevant to religion, yet, since they belong to the foundations of the philosophical sciences, the student is infected with the evil and corruption of the philosophers. Few there are who devote themselves to this study without being stripped of religion and having the bridle of godly fear removed from their heads.” – Abu Hamid Muhammad ibn Muhammad al-Ghazali, The Deliverance from Error (trans. Watt)
“Every instruction is composed of two things: (a) making what is being studied comprehensible and causing its idea to be established in the soul and (b) causing others to assent to what is comprehended and established in this soul. There are two ways of making a thing comprehensible: first, by causing its essence to be perceived by the intellect, and second, by causing it to be imagined through the similitude that imitates it. Assent, too, is brought about by one of two methods, either the method of certain demonstration or the method of persuasion. Now when one acquires knowledge of the beings or receives instruction in them, if he perceives their ideas themselves with his intellect, and his assent to them is by means of certain demonstration, then the science that comprises these cognitions is philosophy. But if they are known by imagining them through similitudes that imitate them, and assent to what is imagined of them is caused by persuasive methods, then the ancients call what comprises these cognitions religion. And if those intelligibles themselves are adopted, and persuasive methods are used, then the religion comprising them is called popular, generally accepted, and external philosophy. Therefore, according to the ancients, religion is an imitation of philosophy. Both comprise the same subjects and both give an account of the ultimate principles of the beings. For both supply knowledge about the first principle and cause of the beings, and both give an account of the ultimate end for the sake of which man is made—that is, supreme happiness—and the ultimate end of every one of the other beings. In everything of which philosophy gives an account based on intellectual perception or conception, religion gives an account based on imagination. In everything demonstrated by philosophy, religion employs persuasion.” – Abu Nasr al-Farabi, The Attainment of Happiness (trans. Hyman; emphases in original)
“Life is plotproof, muddled, desultory, irreducible to chains of cause-and-effect. It’s sweaty and rampantly sad. It’s a motion of moments. There’s no line of any kind other than the one that runs from birth to thwarting to death.” – Gary Lutz, “Windows that Lead to More Windows”