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1 " There appears to be a fifth way, that of eminence. According to this I argue that it is incompatible with the idea of a most perfect being that anything should excel it in perfection (from the corollary to the fourth conclusion of the third chapter) . Now there is nothing incompatible about a finite thing being excelled in perfection; therefore, etc. The minor is proved from this, that to be infinite is not incompatible with being; but the infinite is greater than any finite being. Another formulation of the same is this. That to which intensive infinity is not repugnant is not all perfect unless it be infinite, for if it is finite, it can be surpassed, since infinity is not repugnant to it. But infinity is not repugnant to being, therefore the most perfect being is infinite.The minor of this proof, which was used in the previous argument, [1] cannot, it seems, be proven *a priori*. For, just as contradictories by their very nature contradict each other and their opposition cannot be made manifest by anything more evident, so also these terms [viz. " being" and " infinite" ] by their very nature are not repugnant to each other. Neither does there seem to be any way of proving this except by explaining the meaning of the notions themselves. " Being" cannot be explained by anything better known than itself. " Infinite" we understand by means of finite. I explain " infinite" in a popular definition as follows: The infinite is that which exceeds the finite, not exactly by reason of any finite measure, but in excess of any measure that could be assigned.—[2] The following persuasive argument can be given for what we intend to prove. Just as everything is assumed to be possible if its impossibility is not apparent, so also all things are assumed to be compatible if their incompatibility is not manifest. Now there is no incompatibility apparent here, for it is not of the nature of being to be finite; nor does finite appear to be an attribute coextensive with being. But if they were mutually repugnant, it would be for one or the other of these reasons. The coextensive attributes which being possesses seem to be sufficiently evident.—[3] A third persuasive argument is this. Infinite in its own way is not opposed to quantity (that is, where parts are taken successively); therefore, neither is infinity, in its own way, opposed to entity (that is, where perfection exists simultaneously) .—[4] If the quantity characteristic of power is simply more perfect than that characteristic of mass, why is it possible to have an infinity [of parts] in mass and not an infinite power? And if an infinite power is possible, then it actually exists (from the fourth conclusion of the third chapter).—[5] The intellect, whose object is being, finds nothing repugnant about the notion of something infinite. Indeed, the infinite seems to be the most perfect thing we can know. Now if tonal discord so easily displeases the ear, it would be strange if some intellect did not clearly perceive the contradiction between infinite and its first object [viz. being] if such existed. For if the disagreeable becomes offensive as soon as it is perceived, why is it that no intellect naturally shrinks from infinite being as it would from something out of harmony with, and even destructive of, its first object?" —from_A Treatise on God as First Principle_, 4.63-4.64 "
2 " When I composed those verses I was preoccupied less with music than with an experience—an experience in which that beautiful musical allegory had shown its moral side, had become an awakening and a summons to a life vocation. The imperative form of the poem which specially displeases you is not the expression of a command and a will to teach but a command and warning directed towards myself. Even if you were not fully aware of this, my friend, you could have read it in the closing lines. I experienced an insight, you see, a realization and an inner vision, and wished to impress and hammer the moral of this vision into myself. That is the reason why this poem has remained in my memory. Whether the verses are good or bad they have achieved their aim, for the warning has lived on within me and has not been forgotten. It rings anew for me again to-day, and that is a wonderful little experience which your scorn cannot take away from me. "
― Hermann Hesse , The Glass Bead Game
3 " It is easy to be disgruntled if you are denied rights and freedoms to which you feel entitled. But if you are not coherent, if you cannot put into words what it is that displeases you and why it is unfair and should change, then you are dismissed as an unreasonable whiner. You may be lectured about perseverance and patience, life as a test, the need to accept the higher wisdom of others. "
― Ayaan Hirsi Ali , Nomad: From Islam to America: A Personal Journey Through the Clash of Civilizations
4 " As I see it, you’re always unsteady on your legs. You can’t find your courage. You’ll go to any length to avoid what displeases you, and you gallop after whatever you want. And why is that? There is no why; it’s because you’re free to. You enjoy the luxury of picking and choosing because you have the latitude. You’re never pushed into a tight corner as I am, so it never occurs to you to thumb your nose at the world. "
― Natsume Sōseki , Light and Darkness
5 " You know what politique is? It is the French word for a lie. Kdoub! Politique! When you hear the French say: our politique, you know they mean: our lies. And when you hear the Moslems, the Friends of Independence, say: our politique, you know they mean: our lies. All lies are sins. And so, which displeases Allah more, a lie told by a Nazarene, who doesn’t know the true faith from the false, or a lie told by a Moslem, who does? "
― Paul Bowles , The Spider's House
6 " Men are all the same. Novelty amongst themselves displeases and upsets them – but if the novelty is wearing a skirt, they go crazy f "
7 " It displeases me to have some creature think that he can foresee and profit from my desire, automatically adapting himself to what he supposes to be my taste. "
― Marguerite Yourcenar , Memoirs of Hadrian
8 " But first you have to fight, to try other ways. If your life displeases you, my lad, try to change it. Don't give in to defeat so easily. Death is the only sure defeat. It is the end of everything. "
― Félix J. Palma , The Map of the Sky
9 " A hint of fire in his eyes, he glanced up at her. " If that displeases you, lass, I can leave you here for the next savior who comes along. "
10 " I no longer have patience for certain things, not because I’ve become arrogant, but simply because I reached a point in my life where I do not want to waste more time with what displeases me or hurts me. I have no patience for cynicism, excessive criticism and demands of any nature. I lost the will to please those who do not like me, to love those who do not love me and to smile at those who do not want to smile at me. "
― Meryl Streep
11 " I have given you your liberty, Lucius, is that not enough for you? But I have noticed that you and your family seem less than happy of late. . . . What is it about my presence in your home that displeases you, Lucius?”“Nothing — nothing, my Lo "
12 " Severe punishment unquestionably has an immediate effect in reducing a tendency to act in a given way. This result is no doubt responsible for its widespread use. We 'instinctively' attack anyone whose behavior displeases us - perhaps not in physical assault, but with criticism, disapproval, blame, or ridicule. Whether or not there is an inherited tendency to do this, the immediate effect of the practice is reinforcing enough to explain its currency. In the long run, however, punishment does not actually eliminate behavior from a repertoire, and its temporary achievement is obtained at tremendous cost in reducing the over-all efficiency and happiness of the group. (p. 190) "
― B.F. Skinner , Science and Human Behavior