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Boethius
“Indeed, the condition of human nature is just this; man towers above the rest of creation so long as he realizes his own nature, and when he forgets it, he sinks lower than the beasts. For other living things to be ignorant of themselves, is natural; but for man it is a defect.”
Boethius, The Consolation of Philosophy

Boethius
“You are the greatest comfort for exhausted spirits. By the weight of your tenets and the delightfulness of your singing you have so refreshed me that I now think myself capable of facing the blows of Fortune. You were talking of cures that were rather sharp. The thought of them no longer makes me shudder; in fact I'm so eager to hear more, I fervently beg you for them.'

'I knew it,' She replied. 'Once you began to hang onto my words in silent attention, I was expecting you to adopt this attitude, or rather, to be more exact, I myself created it in you. The remedies still to come are, in fact, of such a kind that they taste bitter to the tongue, but grow sweet once they are absorbed.
But you say you are eager to hear more. You would be more than eager to hear if you knew the destination I am trying to bring you to.'

I asked what it was and she told me that it was true happiness.

'Your mind dreams of it,' she said, 'but your sight is clouded by shadows of happiness and cannot see reality.'

I begged her to lead on and show me the nature of true happiness without delay.

'For you,' she said, 'I will do so gladly.”
Boethius, The Consolation of Philosophy

Boethius
“And there is no reason at all for hating the bad. For just as weakness is a disease of the body, so wickedness is a disease of the mind.”
Boethius, The Consolation of Philosophy

Boethius
“If happiness is the highest good of a rational nature, and if what can be taken from you in any way cannot be the highest (for what cannot be taken away ranks higher than what can), it is obvious that the fluidity of Fortune cannot hope to win happiness. 24”
Boethius, The Consolation of Philosophy

Boethius
“And further, God should not be regarded as older than His creations by any period of time, but rather by the peculiar property of His own single nature. For the infinite changing of temporal things tries to imitate the ever simultaneously present immutability of His life: it cannot succeed in imitating or equalling this, but sinks from immutability into change, and falls from the single directness of the present into an infinite space of future and past. And since this temporal state cannot possess its life completely and simultaneously, but it does, in the same manner, exist forever without ceasing, it therefore seems to try in some degree to rival that which it cannot fulfill or represent, for it binds itself to some sort of present time out of this small and fleeting moment; but inasmuch as this temporal present bears a certain appearance of that abiding present, it somehow
makes those, to whom it comes, seem to be in truth what they imitate. But since this imitation could not be abiding, the unending march of time has swept it away, and thus we find that it has bound together, as it passes, a chain of life, which it could not by abiding embrace in its fullness. And thus if we would apply proper epithets to those subjects, we can say, following Plato, that God is eternal, but the universe is continual.”
Boethius, The Consolation of Philosophy

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