The object of living is work, experience, happiness.
Let the one great aim and ideal be to lift up and universalize our affection, so that while it is as deep and intimate as though it has but one object, yet it is ready to be centered on any person, to flow to any point of need.
In the most advanced state of love we don't love for any reason or purpose. We don't even direct our love necessarily to an object.
The object of education is not to fill a man's mind with facts; it is to teach him how to use his mind in thinking.
Making an object means imbuing it with its own spirit.
The more perfect the sight is the more delightful the beautiful object. The more perfect the appetite, the sweeter the food. The more musical the ear, the more pleasant the melody. The more perfect the soul, the more joyous the joys of heaven, and the more glorious that glory.
We distinguish integrity as a phenomenon of the objective state or condition of an object, system, person, group, or organizational entity, and define integrity as: a state or condition of being whole, complete, unbroken, unimpaired, sound, perfect condition.
In contrast we let go of existence, meaning, and the sublime as categories to describe the object “God. ” Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God.
It is never on account of its formal nature as a psychic act that faith is conceived in Scripture to be saving. It is not, strictly speaking, even faith in Christ that saves, but Christ that saves through faith. The saving power resides exclusively, not in the act of faith or the attitude of faith or nature of faith, but in the object of faith.
Afflicted with existence, each man endures like an animal the consequences which proceed from it. Thus, in a world where everything is detestable, hatred becomes huger than the world and, having transcended its object, cancels itself out.
The business, task or object of the scientific study of languages will if possible be 1) to trace the history of all known languages. Naturally this is possible only to a very limited extent and for very few languages.
I don't know if you have ever been the object of someone's obsession - but if it's not of your desire, it is horrible. It is really awful.
It is interesting to observe how real the object remains, in spite of all abstractions.
. . . the object of waging a war is always to be in a better position in which to wage another war.
A picture, to be an interesting picture, must be more than a picture, otherwise it is only a reproduction of an object, and not an object of value in itself.
Thus art is not an object, it is an experience.
Modern minds no longer object to the Church because of the way they think, but because of the way they live. They no longer have difficulties with the Creed, but with her Commandments. The heresy of our day is not the heresy of thought, but of action.
There is no allurement or enticement, actual or imaginary, which a well-disciplined mind may not surmount. The wish to resist more than half accomplishes the object.
I have been very fortunate in worldly matters; many men have worked much harder, and not succeeded half so well; but I never could have done what I have done, without the habits of punctuality, order, and diligence, without the determination to concentrate myself on one object at a time, no matter how quickly its successor should come upon its heels, which I then formed.
When you are starting away, leaving your more familiar fields, for a little adventure like a walk, you look at every object with a traveler's, or at least with historical, eyes; you pause on the first bridge, where an ordinary walk hardly commences, and begin to observe and moralize like a traveler. It is worth the while to see your native village thus sometimes, as if you were a traveler passing through it, commenting on your neighbors as strangers.