121
" Once a partner has begun to lose interest, there is apparently little the other can do to arrest the process. Like seduction, withdrawal suffers under a blanket of reticence. The very breakdown of communication is hard to discuss, unless both parties have a desire to see it restored. This leaves the lover in a desperate situation. Honest dialogue seems to produce only irritation and smothers love in the attempt to revive it. Desperate to woo the partner back at any cost, the lover might at this point be tempted to turn to romantic terrorism, the product of irredeemable situations, a gamut of tricks (sulking, jealousy, guilt) that attempt to force the partner to return love, by blowing up (in fits of tears, rage or otherwise) in front of the loved one. The terroristic partner knows he cannot realistically hope to see his love reciprocated, but the futility of something is not always (in love or in politics) a sufficient argument against it. Certain things are said not because they will be heard, but because it is important to speak. "
― Alain de Botton , On Love
122
" In a deserted stretch of the Karadj highway Munis had come face-to-face with unbridled lust, although she knew what lust was before being touched by it. The problem was that she had an unbounded awareness of things, an awareness that instilled undue caution in her, making her fearful that action would lead to ignominy, humiliation. This created in her a desire to be ordinary, average. Yet she did not truly know what it meant to be ordinary. She did not know that it meant not loving an earthworm, not genuflecting at the altar of withered leaves, not standing in prayer at the call of a lark, not climbing a mountain to see the sunrise, not staying awake all night to gaze at the Ursa Major. She did not differentiate between earth and gravel, but she distinguished the earth from the sky. She had not seen the skies of the earth, but she knew there were earths of the sky. She saw herself in an inevitable process of stagnation. She was already partially rotten within." What can I do with this mass of trivial knowledge?" she wondered aloud. " How can I cut through it? "
127
" Amory had rather a Puritan conscience. Not that he yielded to it--later in life he almost completely slew it--but at fifteen it made him consider himself a great deal worse than other boys... unscrupulousness... the desire to influence people in almost every way, even for evil... a certain coldness and lack of affection, amounting sometimes to cruelty... a shifting sense of honor... an unholy selfishness... a puzzled, furtive interest in everything concerning sex.There was, also, a curious strain of weakness running crosswise through his make-up... a harsh phrase from the lips of an older boy (older boys usually detested him) was liable to sweep him off his poise into surly sensitiveness, or timid stupidity... he was a slave to his own moods and he felt that though he was capable of recklessness and audacity, he possessed neither courage, perseverance, nor self-respect.Vanity, tempered with self-suspicion if not self-knowledge, a sense of people as automatons to his will, a desire to " pass" as many boys as possible and get to a vague top of the world... with this background did Amory drift into adolescence. "
130
" As all men are touched by God’s love, so all are also touched by the desire for His intimacy. No one escapes this longing; we are all kings in exile, miserable without the Infinite. Those who reject the grace of God have a desire to avoid God, as those who accept it have a desire for God. The modern atheist does not disbelieve because of his intellect, but because of his will; it is not knowledge that makes him an atheist…The denial of God springs from a man’s desire not to have a God—from his wish that there were no Justice behind the universe, so that his injustices would fear not retribution; from his desire that there be no Law, so that he may not be judged by it; from his wish that there were no Absolute Goodness, that he might go on sinning with impunity. That is why the modern atheist is always angered when he hears anything said about God and religion—he would be incapable of such a resentment if God were only a myth. His feeling toward God is the same as that which a wicked man has for one whom he has wronged: he wishes he were dead so that he could do nothing to avenge the wrong. The betrayer of friendship knows his friend exists, but he wished he did not; the post-Christian atheist knows God exists, but he desires He should not. "
― Fulton J. Sheen , Peace of Soul: Timeless Wisdom on Finding Serenity and Joy by the Century's Most Acclaimed Catholic Bishop
132
" It is an interesting concept, is it not- the idea of never aging? Would it appeal to you, to be rich, beautiful, and eternally young?" " I think everyone has a desire for perennial youth," I admitted, " but in the end, this is a Faustian, cautionary tale, about vanity and frivolity, and the dangers of trying to interfere with the basic laws of life and death. When I really think about it, I would not wish to be young for ever." " No? And why not?" " Because I would be obliged to watch everyone I loved grow old and die." " What if that were not the case? What if there was one person whom you loved deeply, with whom you could live on for ever, under the same terms?" I hesitated, then said: " Perhaps then it would prove agreeable, as long it did not involve selling my soul to the Devil. "
136
" A writer’s tools are desperation, humiliation, loneliness, love, affection, heartache, happiness, glee, defeat, victory, setbacks, and a desire for personal redemption. People with the experience to know of such things relate that in order to write one must suffer an alleyway of anguish, and experience an array of physical and emotional pain. More than anything else, emotional growth, and writing are each reflective of the immeasurable gain accomplished through studious reflection. "
138
" Among the people to whom he belonged, nothing was written or talked about at that time except the Serbian war. Everything that the idle crowd usually does to kill time, it now did for the benefit of the Slavs: balls, concerts, dinners, speeches, ladies' dresses, beer, restaurants—all bore witness to our sympathy with the Slavs.
With much that was spoken and written on the subject Konyshev did not agree in detail. He saw that the Slav question had become one of those fashionable diversions which, ever succeeding one another, serve to occupy Society; he saw that too many people took up the question from interested motives. He admitted that the papers published much that was unnecessary and exaggerated with the sole aim of drawing attention to themselves, each outcrying the other. He saw that amid this general elation in Society those who were unsuccessful or discontented leapt to the front and shouted louder than anyone else: Commanders-in-Chief without armies, Ministers without portfolios, journalists without papers, and party leaders without followers. He saw that there was much that was frivolous and ridiculous; but he also saw and admitted the unquestionable and ever-growing enthusiasm which was uniting all classes of society, and with which one could not help sympathizing. The massacre of our coreligionists and brother Slavs evoked sympathy for the sufferers and indignation against their oppressors. And the heroism of the Serbs and Montenegrins, fighting for a great cause, aroused in the whole nation a desire to help their brothers not only with words but by deeds.
Also there was an accompanying fact that pleased Koznyshev. It was the manifestation of public opinion. The nation had definitely expressed its wishes. As Koznyshev put it, ' the soul of the nation had become articulate.' The more he went into this question, the clearer it seemed to him that it was a matter which would attain enormous proportions and become epoch-making. "
― Leo Tolstoy , Anna Karenina