We shall take this route; let not your resolve be weakened. Know that the help of Allah comes according to your desire. Let not the Muslims fear anything so long as they have the help of Allah.
Submit to Islam and be safe. Or agree to the payment of the Jizya (tax), and you and your people will be under our protection, else you will have only yourself to blame for the consequences, for I bring the men who desire death as ardently as you desire life.
Often inordinate desire to secure a single gain acts as a hindrance for the quest of many profitable pursuits.
I am looking for the happiness which lives. And truly, when I have a sense of some new assent wavering and making ready, or when I am on the way to a first rendezvous, I feel myself gloriously uplifted, and equal to everything!
This fills my life. Desire wears the brain as much as thought wears it. All my being is agog for chances to shine and to be shared. When they say in my presence of some young woman that, "she is not happy," a thrill of joy tears through me.
Where are the words that will light the way? What is humanity in the world, and what is the world?
Everything is within me, and there are no judges, and there are no boundaries and no limits to me. The de profundis, the effort not to die, the fall of desire with its soaring cry, all this has not stopped. It is part of the immense liberty which the incessant mechanism of the human heart exercises (always something different, always!).
What am I? I am the desire not to die. I have always been impelled not that evening alone by the need to construct the solid, powerful dream that I shall never leave again. We are all, always, the desire not to die. This desire is as immeasurable and varied as life's complexity, but at bottom this is what it is: To continue to be, to be more and more, to develop and to endure. All the force we have, all our energy and clearness of mind serve to intensify themselves in one way or another. We intensify ourselves with new impressions, new sensations, new ideas. We endeavour to take what we do not have and to add it to ourselves. Humanity is the desire for novelty founded upon the fear of death. That is what it is.
The notion of the free play of the mind upon all subjects being a pleasure in itself, being an object of desire, being an essential provider of elements without which a nation's spirit, whatever compensations it may have for them, must, in the long run, die of inanition, hardly enters into an Englishman's thoughts.
The iron ice stung like a goad,
Slashing the torn shoes from my feet,
And all the air was bitter sleet.
And all the land was cramped with snow,
Steel-strong and fierce and glimmering wan,
Like pale plains of obsidian.
And yet I strove and I was fire
And ice and fire and ice were one
In one vast hunger of desire.
Just as the good actor perform well whatever role the poet assigns, so too must the good man perform whatever Fortune assigns. For she, says Bion, just like a poet, sometimes assigns the leading role, sometimes that of the supporting role; sometimes that of a king, sometimes that of a beggar. Do not, therefore, being a supporting actor, desire the role of the lead.
The grate desire ov mi life iz tew amuze sumboddy. I had rather be able to set the multiplikashun table tew sum lively tune than tew hav ein the author ov it.
Hope! thou nurse of young desire.
The desire to abase the values of knowledge before the values of action...
When you come to analyze the love of money which was the general impulse to effort in your day, you find that the dread of want and desire of luxury was but one of several motives which the pursuit of money represented; the others, and with many the more influential, being desire of power, of social position, and reputation for ability and success.
While there are practical and sometimes moral reasons for the decomposition of the family, it coincides neither with what most people in society say they desire nor, especially in the case of children, with their best interests.
I am speaking of the life of a man who knows that the world is not given by his fathers, but borrowed from his children; who has undertaken to cherish it and do it no damage, not because he is duty-bound, but because he loves the world and loves his children; whose work serves the earth he lives on and from and with, and is therefore pleasurable and meaningful and unending; whose rewards are not deferred until "retirement," but arrive daily and seasonally out of the details of the life of their place; whose goal is the continuance of the life of the world, which for a while animates and contains them, and which they know they can never compass with their understanding or desire.
There is no mask that temptation cannot wear, and the idea that Satan is purely a logician is an illusion held by not a few naive people. Many a shifty old man sees him as an opponent in an academic argument, but if he does the observer is still at the stage of games and trifles. Sometimes, though not often, the black desire to harm wins out over quicker and less bitter delights. When that happens, evil shows itself for what it truly is, not a way of life, but an attack on life itself.
The very desire for guarantees that our values are eternal and secure in some objective heaven is perhaps only a craving for the certainties of childhood or the absolute values of our primitive past.
Modernity promised that all human beings would be treated equally. Women took that promise seriously and rebelled against the old order. Women, now liberated and with equal careers, nevertheless find they still desire to have children, but have no basis for claiming that men should assume a responsibility for them. So nature weighs more heavily on women. In the old order they were subordinated and dependent on men; in the new order they are isolated, needing men, but not able to count on them.
It is important that those engaged in terrorism realise that our determination to defend our values and our way of life is greater than their determination to cause death and destruction to innocent people in a desire to impose extremism on the world.
Those who restrain desire, do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place & governs the unwilling.
Our century of war, militarism, and political terror has produced great and successful advocates of true peace, among whom Mohandas Gandhi and Martin Luther King, Jr., are the paramount examples. The considerable success that they achieved testifies to the presence, in the midst of violence, of an authentic and powerful desire for peace and, more important, of the proven will to make the necessary sacrifices.
According to Machiavelli, love of virtue is only an imagination, a kind of perversion of desire effected by societys (i.e., others) demands on us.
Man was supposed to long to be all virtue, to break free from the chains of bodily desire. Wholeness would be happiness. Machiavelli turned things upside down. Happiness is indeed wholeness, so lets try the wholeness available to us in this life. The tradition viewed man as the incomprehensible and self-contradictory union of two substances, body and soul. Man cannot be conceived as body only. But if the function of whatever is not body in him is to cooperate in the satisfaction of bodily desire, then mans dividedness is overcome.
The real community of man, in the midst of all the self-contradictory simulacra of community, is the community of those who seek the truth, of the potential knowers, that is, in principle, of all men to the extent they desire to know. But in fact this includes only a few, the true friends, as Plato was to Aristotle at the very moment they were disagreeing about the nature of the good. Their common concern for the good linked them; their disagreement about it proved they needed one another to understand it. They were absolutely one soul as they looked at the problem. This, according to Plato, is the only real friendship, the only real common good.
In antiquity there had also been mere scholars, studying Homer and Plato without knowing quite why, and without being interested in the questions the writers raised, fascinated by meters or the reliability of texts. But the objection to these scholars was that they lacked the urgent desire to know the most important things, whereas the modern objection to scholarship is that it lacks the urgency of commitment to action. If deeds are the most important thing, then the scholar is by definition inferior to the doer.