The sounder your argument, the
more satisfaction you get out of it.
The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesy endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.
any lasting satisfaction, any contentment that we can achieve, is the result of forgetting self, or merging subject with object in a harmony that is of body, mind and spirit.
The side of modernity that is less interesting to Americans, which seeks less for political solutions than for understanding and satisfaction of man in his fullness or completeness, finds its profoundest statement in Nietzsche.
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.
Plato would have united with Rousseau against the bourgeois in his insistence on the essential humanness of longing for the good, as opposed to careful avoidance of the bad. Neither longing nor enthusiasm belongs to the bourgeois. The story of philosophy and the arts under Rousseaus influence has been the search for, or fabrication of, plausible objects of longing to counter bourgeois well-being and self-satisfaction.
The old view was that delicacy of language was part of the nature, the sacred nature, of eros and that to speak about it in any other way would be to misunderstand it. What has disappeared is the risk and the hope of human connectedness embedded in eros. Ours is a language that reduces the longing for an other to the need for individual, private satisfaction and safety.
Thales was the first man to have seen the cause of, and to predict, an eclipse of the sun. This means he figured out that the heavens move in regular ways that accord with mathematical reasoning. He was able to reason from visible effects to invisible causes and speculate about the intelligible order of nature as a whole. ... This moment contains many elements: satisfaction at having solved a problem; pleasure in using his faculties; fullness of pride, more complete than that of any conqueror, for he surveys and possesses all; certitude drawn from within himself, requiring no authorities; self-sufficiency, not depending, for the fulfillment of what is highest in himself, on other men or opinions or on accidents such as birth or election to power, on anything that can be taken from him; a happiness that has no admixture of illusion.
It is a great pity that human beings cannot find all of their satisfaction in scientific contemplativeness.
Real success in business is to be found in achievements comparable rather with those of the artist or the scientist, of the inventor or statesman. And the joys sought in the profession of business must be like their joys and not the mere vulgar satisfaction which is experienced in the acquisition of money, in the exercise of power or in the frivolous pleasure of mere winning.