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" All that is worthy of love [*die Liebenswürdigkeiten*], from the viewpoint of God's comprehensive love, might have been stamped and created by this act of love; man's love does not so stamp or create its objects. Man's love is restricted to recognizing the objective demand these objects make and to submitting to the gradation of rank in what is worthy of love. This gradation exists in itself, but in itself it exists " for" man, ordered to his *particular* essence. Loving can be characterized as correct or false only because a man's actual inclinations and acts of love can be in harmony with or oppose the rank-ordering of what is worthy of love. In other words, man can feel and know himself to be at one with, or separated and opposed to, the love with which God loved the idea of the world or its content before he created it, the love with which he preserves it at every instant. If a man in his actual loving, or in the order of his acts of love, in his preferences and depreciations, subverts this self-existent order, he simultaneously subverts the intention of the divine world-order―as it is in his power to do. And whenever he does so, his world as the possible object of knowledge, and his world as the field of willing, action, and operation, must necessarily fall as well.This is not the place to speak about the content of the gradations of rank in the realm of all that is worthy of love. It is sufficient here to say something about the *form* and *content* of the realm itself.From the primal atom and the grain of sand to God, this realm is *one* realm. This " unity" does not mean that the realm is closed. We are conscious that no one of the finite parts of it which are given to us can exhaust its fullness and its extension. If we have only *once* experienced how one feature which is worthy of love appears next to another―or how another feature of still higher value appears over and above one which we had taken till now as the " highest" in a particular region of values, then we have learned the essence of progress in or penetration into the realm. Then we see that this realm cannot have precise boundaries. Only in this way can we understand that when any sort of love is fulfilled by an object adequate to it the satisfaction this gives us can never be definitive. Just as the essence of certain operations of thought which create their objects through self-given laws (e.g., the inference from *n* to *n* + *I*) prevents any limits from being placed on their application, so it is in the essence of the act of love as it fulfills itself in what is worthy of love that it can progress from value to value, from one height to an even greater height. " Our heart is too spacious," said Pascal. Even if we should know that our actual ability to love is limited, at the same time we know and feel that this limit lies neither in the finite objects which are worthy of love nor in the essence of the act of love as such, but only in our organization and the conditions it sets for the occurrence and *arousal* of the act of love. For this arousal is bound up with the life of our body and our drives and with the way an object stimulates and calls this life into play. But *what* we grasp as *worthy of love* is not bound up with these, and more than the *form and structure* of the realm of which this value shows itself to be a part." ―from_Ordo Amoris_ "
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" Three or four times only in my youth did I glimpse the Joyous Isles, before they were lost to fogs, depressions, cold fronts, ill winds, and contrary tides... I mistook them for adulthood. Assuming they were a fixed feature in my life's voyage, I neglected to record their latitude, their longitude, their approach. Young ruddy fool. What wouldn't I give now for a never-changing map of the ever-constant ineffable? To possess, as it were, an atlas of clouds. "
― David Mitchell , Cloud Atlas
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" Oh cold, cold, rigid, dreadful Death, set up thine altar here, and dress it with such terrors as thou hast at thy command: for this is thy dominion! But of the loved, revered, and honoured head, thou canst not turn one hair to thy dread purposes, or make one feature odious. It is not that the hand is heavy and will fall down when released; it is not that the heart and pulse are still; but that the hand was open, generous, and true; the heart brave, warm, and tender; and the pulse a man's. Strike, Shadow, strike! And see his good deeds springing from the wound, to sow the world with life immortal. "
― Charles Dickens , A Christmas Carol
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" Here’s another example that some overworked mothers might find inspiring. We saw in Chapter 2 that being the one who produces
the sperm doesn’t dictate, by universal principle, that parenting is out of the portfolio. However, in the case of the rat (as with most
mammals), the balance of trade-offs make it more adaptive for males to leave parenting to the mothers. This might tempt us to take it for
granted that males, by virtue of their sex, therefore lack the capacity to care for pups. We might well assume that, through sexual selection, they lost or never acquired the biological capacity to parent: that it isn’t “in” their genes, hormones, or neural circuits. That it isn’t in their male nature. But bear in mind that one reliable feature of a male rat’s developmental system is a female rat that does the child care. So what happens when a scientist, under controlled laboratory conditions, simulates a first-wave feminist rodent movement by placing males in cages with pups but no females? Before too long you will see the male “mothering” the infant, in much the same way that females do. Feminism: 1. Sexual selection: nil. "
― Cordelia Fine , Testosterone Rex: Myths of Sex, Science, and Society
