3
" In the name of the best within you, do not sacrifice this world to those who are at its worst. In the name of the values that keep you alive, do not let your vision of people be distorted by the ugly, the cowardly, the mindless in those who have never achieved integrity. Do not lose your knowledge that our proper estate is an upright posture,
an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it's yours. "
― Ayn Rand
5
" Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. " So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate " willing" born of torment and the happy, God-directed " eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte." ―from_Ordo Amoris_ "
14
" You are all soldiers of Christ," he said, " and now is an opportunity given to you to show that you are worthy soldiers. When the troops of a worldly monarch go into battle they do so with head erect, with proud and resolute bearing, with flashing eye, and with high courage, determined to bear aloft his banner and to crown it with victory, even though it cost them their lives. Such is the mien that soldiers of Christ should bear in the mortal strife now raging round us. Let them show the same fearlessness of death, the same high courage, the same unlimited confidence in their Leader. What matter if they die in His service? He has told them what their work should be. He has bidden them visit the sick and comfort the sorrowing. What if there be danger in the work? Did He shrink from the Cross which was to end His work of love, and is it for His followers to do so? 'Though you go down into the pit,' He has said, 'I am there also'; and with His companionship one must be craven indeed to tremble. This is a noble opportunity for holding high the banner of Christ. There is work to be done for all, and as the work is done, men should see by the calm courage, the cheerfulness, and the patience of those that do it, that they know that they are doing His work, and that they are content to leave the issue, whatever it be, in His hands. "