As honour, love, obedience, troops of friends, / I must not look to have; but, in their stead, / Curses, not loud but deep, mouth-honour, breath, / Which the poor heart would fain deny, and dare not" (5.3.25-28).
William ShakespeareRead
I am misanthropos, and hate mankind, For thy part, I do wish thou wert a dog, That I might love thee something.
Interpretation
The speaker expresses a deep disdain for humanity, yet longs for a profound connection with at least one individual.
In this quote, the speaker reveals a conflict between their misanthropic views and a desire for companionship. Despite a general hatred for mankind, the speaker yearns for an intimate bond, suggesting that they would prefer to love someone who is more akin to a loyal dog than a complex human being. This highlights the complexity of human emotions where one can feel isolation while simultaneously craving connection.
In practice
This quote could be used in a philosophical discussion about human relationships.
As honour, love, obedience, troops of friends, / I must not look to have; but, in their stead, / Curses, not loud but deep, mouth-honour, breath, / Which the poor heart would fain deny, and dare not" (5.3.25-28).
Love bears it out even to the edge of doom.
Good company, good wine, good welcome, can make good people.
Absence doth sharpen love, presence strengthens it; the one brings fuel, the other blows it till it burns clear.
Lord, Lord, how this world is given to lying!
Give it an understanding, but no tongue.
Far, far below the deepest delvings of the dwarves, the world is gnawed by nameless things.
I know well what I am fleeing from but not what I am in search of.
People knew less of each other, perhaps, but they felt more free of each other, and so were more individual. The entire world was not for them only a push or a switch away. Strangers were strange, and sometimes with an exciting, beautiful strangeness. It may be better for humanity that we should communicate more and more.
There is no faculty of the human soul so persistent and universal as that of hatred.
We are not as Christ-centered and cross-cherishing as we should be, because we do not ponder the truth that everything good, and everything bad that God turns for the good, was purchased by the sufferings of Christ.
How can we be βfreeβ as conscious agents if everything that we consciously intend is caused by events in our brain that we do not intend and of which we are entirely unaware? We canβt.
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