Remember that as a teenager you are in the last stage of your life when you will be happy to hear the phone is for you.
Individuality is the aim of political liberty. By leaving to the citizen as much freedom of action and of being, as comports with order and the rights of others, the institutions render him truly a freeman. He is left to pursue his means of happiness in his own manner.
There is a wonderful mythical law of nature that the three things we crave most in life — happiness, freedom, and peace of mind — are always attained by giving them to someone else.
Why not let people differ about their answers to the great mysteries of the Universe? Let each seek one’s own way to the highest, to one’s own sense of supreme loyalty in life, one’s ideal of life. Let each philosophy, each world-view bring forth its truth and beauty to a larger perspective, that people may grow in vision, stature and dedication. The religions of humanity should be a unifying force, for all the great religions reveal a basic unity in ethics. Whether it be Judaism, Catholicism, Protestantism, Buddhism or Confucianism, all grow out of a sense of the sacredness of human life. This moral sensitivity to the sacredness of human personality — the Commandments not to kill, not to hurt, not to put a stumbling block in the path of the blind, not to neglect the widow or the fatherless, not to exploit the servant or the worker — all this can be found in the Bibles of humanity, in all the sacred books. All teach in substance: ‘Do unto others as you would that others should do unto you.’ There is, then, a basic unity among the great religions in the matter of ethics. True, there are religious philosophies which turn people away from the world, from the here and now, concentrating life-purposes on salvation for one’s self or a mystic union with some supernatural reality. But most of the great religions agree on mercy, justice, love — here on earth. And they agree that the great task is to move people from apathy, from an acceptance of the evils in life, to face the possibilities of the world, to make life sweet for one another instead of bitter. This is the unifying ethical task of all the religions — yes, of all the philosophies of humankind. There is no need to force our own theological points of view upon one another or to insist that the moral life grows out of final, absolute authority.
Happiness cannot come from without. It must come from within. It is not what we see and touch or that which others do for us which makes us happy; it is that which we think and feel and do, first for the other fellow and then for ourselves.
I cannot believe that the purpose of life is to be ‘happy.’ I think the purpose of life is to be useful, to be responsible, to be compassionate. It is, above all, to matter and to count, to stand for something, to have made some difference that you lived at all.
Happiness does not come from doing easy work but from the afterglow of satisfaction that comes after the achievement of a difficult task that demanded our best.
Even a happy life cannot be without a measure of darkness, and the word happy would lose its meaning if it were not balanced by sadness. It is far better take things as they come along with patience and equanimity.
Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense. Misleading translation of: Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.