Happiness sentence example

happiness
  • I wish you all the happiness you so deserve.
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  • Is being in control so important that you're willing to sacrifice the happiness of your only son?
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  • Bubbling with happiness, she hummed as she strode through the corridors in search of Romas.
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  • Didn't he realize that your happiness had value too?
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  • Everyone deserves a chance at happiness, Deidre.  Even rich girls running empires.
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  • I would give my life for the happiness of them both.
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  • But when my teacher presented me with a canary, my cup of happiness overflowed.
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  • Since the first time I stepped inside I had a sense of all of the love and happiness and peace those walls have witnessed.
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  • Suddenly a feeling of happiness seized him.
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  • But he was no merely destructive critic. He was determined to find a solid foundation for both morality and law, and to raise upon it an edifice, no stone of which should be laid except in accordance with the deductions of the severest logic. This foundation is "the greatest happiness of the greatest number," a formula adopted from Priestly or perhaps first from Beccaria.
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  • This happiness is for those who have not in them what there is in you.
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  • Happiness and pleasure caused it to grow faster.
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  • There was peace and happiness...
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  • There is no spring, no sun, no happiness!
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  • Her happiness impressed all; nobody seemed to pity her.
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  • If there is a God and future life, there is truth and good, and man's highest happiness consists in striving to attain them.
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  • While there is life there is happiness.
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  • To call it "pessimism" is merely to apply to it a characteristically Western principle according to which happiness is impossible without personality.
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  • And He is happier than any of us because He is greater than any of us, and also because He not merely SEES your happiness as we do, but He also MADE it.
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  • And cost what it may, I will arrange poor Amelie's happiness, she loves him so passionately, and so passionately repents.
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  • But now, at the commencement of the campaign, I should feel dishonored, not only in my comrades' eyes but in my own, if I preferred my own happiness to my love and duty to the Fatherland.
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  • A happiness lying beyond material forces, outside the material influences that act on man--a happiness of the soul alone, the happiness of loving.
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  • She saw the possibility of love and happiness between Natasha and Pierre, and the first thought of this filled her heart with gladness.
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  • Happiness, fear, awe … The gloves were off this night.
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  • Prince Andrew had loved his wife, she died, but that was not enough: he wanted to bind his happiness to another woman.
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  • Each time we met, I couldn't bring myself to ruin the happiness.
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  • Sidgwick holds that intuition must justify the claims of the general happiness upon the individual, though everything subsequent is hedonistic calculus.
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  • It was a moment of supreme happiness.
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  • We only need you, dear Mr. Hitz, to complete our happiness.
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  • Only remember that your life's happiness depends on your decision.
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  • There was an expression of carefree happiness on the faces of both father and daughter.
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  • Her own body burned with emotions she couldn't control: love, happiness, and a hunger so deep, she thought she'd die before he sated her.
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  • They got out, and she lingered, sighing in happiness at the pleasure she was likely never to experience again after this week.
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  • She is a thorough woman, but with none of the pettinesses, subterfuges, and mental reservations of her sex; she loves wide vistas and boundless horizons and instinctively seeks them out; she is concerned for universal happiness and takes thought for the improvement of mankind - thelastinfirmity and most innocent mania of generous souls.
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  • We must not, we dare not, aim at happiness.
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  • The subject was "What truths and sentiments is it most important to inculcate to men for their happiness?"
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  • Slavery was forbidden by the sixth article of the ordinance; and the third article read: "Religion, morality and knowledge being necessary to good government and the happiness of mankind, schools and the means of education shall for ever be encouraged."
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  • Instead, therefore, of the criterion of "the greatest happiness of the greatest number," Stephen has that of the "health of the organism."
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  • The marriage proved a complete success; it was followed by twentynine years of almost uninterrupted happiness, and by the birth of fifteen children.
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  • His happiness was of paramount importance.
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  • Reviewing his impressions of the recent battle, picturing pleasantly to himself the impression his news of a victory would create, or recalling the send-off given him by the commander-in-chief and his fellow officers, Prince Andrew was galloping along in a post chaise enjoying the feelings of a man who has at length begun to attain a long-desired happiness.
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  • In her thoughts of marriage Princess Mary dreamed of happiness and of children, but her strongest, most deeply hidden longing was for earthly love.
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  • My vocation is to be happy with another kind of happiness, the happiness of love and self-sacrifice.
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  • I should die of happiness!
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  • Her eyes were smiling expectantly, her downy lip rose and remained lifted in childlike happiness.
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  • Well, you will be coming," he was going to say, "to dine," but changed his mind and said "to take tea with us," and quickly doubling up his tongue he blew a small round ring of tobacco smoke, perfectly embodying his dream of happiness.
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  • Her little feet in their white satin dancing shoes did their work swiftly, lightly, and independently of herself, while her face beamed with ecstatic happiness.
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  • Such considerations have the very greatest importance for the guidance of the action of civilized man in seeking the health and happiness of the community.
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  • On its southern banks, from east to west, dwell the "blameless Aethiopians" in, perfect happiness, and beyond it on the west, in the realms of eternal night, the "Cimmerians," wrapped in fogs and darkness.
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  • The happiness or satisfaction of the individual was the end which dominated this scepticism as well as the contemporary systems of Stoicism and Epicureanism, and all three philosophies place it in tranquillity or self-centred indifference.
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  • In 1822 he published in the Morning Chronicle (April) a letter against Canning's attack on Lord John Russell, and edited, or rather re-wrote, some discursive papers of Bentham, which he published under the title Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind by Philip Beauchamp (1822).
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  • Happiness arises from the rewards of virtue.
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  • Hume, taking for granted that benevolence is the supreme virtue, points out that the essence of benevolence is to increase the happiness of others.
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  • Now it is the ambition of man to affect an independency, to be a god to himself, sufficient for his own happiness.
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  • He was filled with happiness at his nearness to the Emperor.
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  • The quiet home life and peaceful happiness of Bald Hills presented itself to him.
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  • She wished to help him, to bestow on him the superabundance of her own happiness.
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  • On her way home at an early hour when she met no one but bricklayers going to work or men sweeping the street, and everybody within the houses was still asleep, Natasha experienced a feeling new to her, a sense of the possibility of correcting her faults, the possibility of a new, clean life, and of happiness.
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  • In every word and gesture he saw allusions to his happiness.
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  • But there is nothing flimsy about the pursuit of happiness.
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  • It was old Karl Marx that wrote: ' The first requisite for the people 's happiness is the abolition of religion '.
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  • Feng shui also encourages adding specific elements into a home to bring good fortune into the house in the form of wealth, peace, or happiness.
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  • So, don't let your teeth keep you from feeling true happiness.
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  • Only this wave is much more powerful than a wave of happiness.
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  • Text messages cannot calculate my happiness!
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  • On the other hand, life must in the long run so conduce, whatever its present value may appear to be, because a constant process of adjustment is going on which is bound sooner or later to lead to a complete adjustment which will be perfect happiness.
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  • Anniceris, in whose thought the school reached its highest perfection, declared that true pleasure consists sometimes in self-sacrifice and that sympathy in enjoyment is a real source of happiness.
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  • Happiness is the end of mankind.
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  • To Plato the "happiness" of all the members of a state, each according to his own capacity, was the final end of political development.
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  • He was sent to travel in France, and allowed to occupy himself as he wished; and he had the happiness of spending some months in.
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  • His philosophy consisted in an attempt to reconcile the doctrines of his teachers Philo of Larissa and Mnesarchus the Stoic. Against the scepticism of the former, he held that the intellect has in itself a sufficient test of truth; against Mnesarchus, that happiness, though its main factor is virtue, depends also on outward circumstances.
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  • The true hedonist will aim at a life of enduring rational happiness; pleasure is the end of life, but true pleasure can be obtained only under the guidance of reason.
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  • Practically speaking ancient hedonism advocated the happiness of the individual: the modern hedonism of Hume, Bentham and Mill is based on a wider conception of life.
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  • The only real happiness is the happiness of the community, or at least of the majority: the criterion is society, not the individual.
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  • Life is not "a series of detached acts, in each of which a man can calculate the sum of happiness or misery attainable by different courses."
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  • Atheism is the only means of ensuring the happiness of the world, which has been rendered impossible by the wars brought about by theologians.
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  • Happiness in this world consists proximately in virtue as a harmony between the three parts, rational, spirited and appetitive, of our souls, and ultimately in living according to the form of the good; but there is a far higher happiness, when the immortal soul, divesting itself of body and passions and senses, rises from earth to heaven and contemplates pure forms by pure reason.
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  • In the Ethics to Eudemus, as Porphyry properly called the Eudemian Ethics, Aristotle in the first four books successively investigates happiness, virtue, the voluntary and the particular moral virtues, in the same order and in the same letter and spirit as in his Ethics to Nicomachus.
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  • On the other hand, nobody would have gone back afterwards on his masterly treatment of happiness, in the first book, or of virtue in the second, or of the voluntary in the third, or of the particular virtues in the third and fourth, to write the sketchy accounts of the Eudemian Ethics.
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  • While the Eudemian Ethics in a more theological vein emphasizes God, the object of wisdom as the end for which prudence gives its orders, the Nicomachean Ethics in a more humanizing spirit emphasizes wisdom itself, the speculative activity, as that end, and afterwards as the highest happiness, because activity of the divine power of intellect, because an imitation of the activity of God, because most dear to God.
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  • Aristotle then wrote three moral treatises, which agree in the fundamental doctrines that happiness requires external fortune, but is activity of soul according to virtue, rising from morality through prudence to wisdom, or that science of the divine which constitutes the theology of his Metaphysics.
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  • But in Ethics a man's individual good is his own happiness; and his happiness is no mere state, but an activity of soul according to virtue in a mature life, requiring as conditions moderate bodily and external goods of fortune; his virtue is (I) moral virtue, which is acquired by habituation, and is a purposive habit of performing actions in the mean determined by right reason or prudence; requiring him, not to exclude, but to moderate his desires; and (2) intellectual virtue, which is either prudence of practical, or wisdom of speculative intellect; and his happiness is a kind of ascending scale of virtuous activities, in which moral virtue is limited by prudence, and prudence by wisdom; so that the speculative life of wisdom is the happiest and most divine, and the practical life of prudence and moral virtue secondary and human.
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  • Or is this altogether absurd for us who say that happiness is an activity?
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  • Virtuous activities determine happiness, and a virtuous man is happy in this life, in spite of misfortunes unless they be too great; while after death he will not feel the misfortunes of the living so much as to change his happiness.
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  • Still, for perfect happiness a man should prefer the speculative life of divine intellect, and immortalize (CcOavarQ"ecv) as far as possible.
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  • To turn from Ethics to Politics, the good of the individual on a small scale becomes on a large scale the good of the citizen and the state, whose end should be no far-off form of good, and no mere guarantee of rights, but the happiness of virtuous action, the life according to virtue, which is the general good of the citizen.
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  • Finally, art is not morality, because its end is always a work of art, not virtuous action: on the other hand, art is subordinate to morality, because all the ends of art are but means to the end of life, and therefore a work of art which offends against morality is opposed to the happiness and the good of man.
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  • Villele's successor was the vicomte de Martignac, who took Decazes for his model; and in the speech from the throne Charles declared that the happiness of France depended on "the sincere union of the royal authority with the liberties consecrated by the charter."
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  • It was evidently ill-assorted, and brought no happiness to either.
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  • But she only enjoyed one year of happiness, for in 1473 her husband died of fever, leaving his kingdom to his queen and their child as yet unborn.
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  • Virtue tends always to happiness, and in the end must produce it in its perfect form.
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  • The doctrine of eternal punishment has been opposed on many grounds, such as the disproportion between the offence and the penalty, the moral world should prepare itself for the descent of the and religious immaturity of the majority of men at death, the diminution of the happiness of heaven involved in the knowledge of the endless suffering of others (Schleiermacher), the defeat of the divine purpose of righteousness and grace that the continued antagonism of any of God's creatures would imply, the dissatisfaction God as Father must feel until His whole family is restored.
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  • In 1775 he travelled for nine months in Italy with Prince Leopold of Brunswick, and in the following year he married Eva KOnig, the widow of a Hamburg merchant, with whom he had been on terms of intimate friendship. But their happiness lasted only for a brief period; in 1778 she died in childbed.
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  • He had, however, the happiness of living long enough to perfect his work.
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  • In 1793 Godwin published his great work on political science, The Inquiry concerning Political Justice, and its Influence on General Virtue and Happiness.
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  • Since both held the same views regarding the slavery of marriage, and since they only married at all for the sake of possible offspring, the marriage was concealed for some time, and the happiness of the avowed married life was very brief; his wife's death on the 10th of September left Godwin prostrated by affliction, and with a charge for which he was wholly unfit - his infant daughter Mary, and her stepsister, Fanny Imlay, who from that time bore the name of Godwin.
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  • But it is clear that by the time this chapter was penned it was believed that no man could attain to happiness in the hereafter if he had not been upright, just and charitable in his earthly existence.
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  • This revelation of disaffection, together with the fall of Constantinople, darkened the last years of Nicholas; "As Thomas of Sarzana," he said, "I had more happiness in a day than now in a whole year."
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  • The doctrine thus afforded an explanation, quite complete to those who believed it, of the apparent anomalies and wrongs in the distribution here of happiness or woe.
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  • Religion is conducive to our happiness and alone brings satisfaction.
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  • It opens with a startling reversal of the common estimates of happiness and misery.
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  • Proverbs does not offer the good of society as an aim of action, though it takes for granted that good conduct will promote the happiness of all.
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  • Assuming human freedom it at the same time assumes that the ills of life may be overcome by a wise employment of man's resources, and it silently regards universal happiness on earth as the goal of human development.
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  • The pilgrimage to Gangotri is considered efficacious in washing away the sins of the devotee, and ensuring him eternal happiness in the world to come.
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  • Abu'l-Abbas inaugurated his Caliphate by a harangue in which he announced the era of concord and happiness which was to begin now that the House of the Prophet had been restored to its right.
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  • Abdallah, after the Prophet, should fulfil the promises of peace and happiness that had been tendered to the believers, and therefore to have called him al-Mandi.
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  • And his happiness, since length of time cannot increase it, falls in nothing short of that of Zeus.
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  • There will be a new law, dwelling specially upon the " external duties" required of all men, wise or unwise; and even the sufficiency of virtue for our happiness may be questioned.
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  • Its members were to reach the limit of woo years in happiness and peace.
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  • Wenceslas, though only nineteen years of age, henceforth governed Bohemia himself, and his short reign was a period of great happiness for the country.
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  • The general statement that such doctrines refer all moral action to criteria of the individual's happiness, preservation, moral perfection, raises an obvious difficulty.
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  • She struggled long against her powerful kinsfolk, nor did she know happiness till near the end of her life, when she abandoned the unequal strife, and found repose with Francis of Borselen, Ruward of Holland, her fourth husband.
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  • What he would have been as a poet, if, instead of visiting Europe in early life and drinking in the spirit of the middle ages under the shadows of cathedral towers, he had, like Whittier, grown old amid American scenery and life, we can only guess from his earlier poems, which are as naturalistic, fresh and unmystical as could be desired; but certain it is that, from his long familiarity with the medieval view of nature, and its semi-pagan offspring, the romantic view, he was brought, for the greater part of his life, to look upon the world of men and things either as the middle scene of a miracle play, with a heaven of rewarding happiness above and a purgatory of purifying pain below, or else as a garment concealing, while it revealed, spiritual forms of unfathomed mystery.
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  • Happiness consists in the possession of virtue, and consequently is independent of personal and extraneous advantages.
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  • In the Compensations he sought to prove that, on the whole, happiness and misery are equally balanced, and therefore that men should accept the government which is given them rather than risk the horrors of revolution.
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  • But this period of happiness was destined to be short-lived.
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  • In January the death of Catherine had rejoiced the hearts of Henry and Anne Boleyn, but Annes happiness was short-lived.
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  • When Condorcet described the Tenth Epoch in the long development of human progress, he was sure not only that fulness of light and perfection of happiness would come to the sons of men, but that they were coming with all speed.
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  • In each case the data rest on an ultimate basis, undemonstrable, indeed, to any one who denies them (even if he be called mad for doing so), except by the continuous process of working out their own proofs, and showing their consistency with, or necessity in, the scheme of things terrestrial on the one hand, or the mind and happiness of man on the other.
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  • At the Seance Royale Louis made known his will that the Estates should deliberate apart, and declared that if they should refuse to help him he would do by his sole authority what was necessary for the happiness of his people.
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  • We saw that Socrates, while not claiming to have found the abstract theory of good or wise conduct, practically understood by it the faithful performance of customary duties, maintaining always that his own happiness was therewith bound up. The Cynics more boldly discarded both pleasure and mere custom as alike irrational; but in so doing they left the freed reason with no definite aim but its own freedom.
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  • But happiness so definitely signifies a state of feeling that it will not admit the interpretation that Aristotle (as well as Plato and the Stoics) expressly gives to eu5acuovia; the confusion is best avoided by rendering the word by the less familiar " well-being."
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  • In this sense it may be fairly said that Stoics and Epicureans made rival offers to mankind of the same kind of happiness; and the philosophical peculiarities of either system may be traced to the desire of being undisturbed by the changes and chances of life.
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  • This paradox is violent, but it is quite in harmony with the spirit of Stoicism; and we are more startled to find that the Epicurean sage, no less than the Stoic, is to be happy even on the rack; that his happiness, too, is unimpaired by being restricted in duration, when his mind has apprehended the natural limits of life; that, in short, Epicurus makes no less strenuous efforts than Zeno to eliminate imperfection from the conditions of human existence.
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  • Hence we find that later thinkers of the Cyrenaic school felt themselves compelled to change their fundamental notion; thus Theodorus defined the good as" gladness " (Xapa) depending on wisdom, as distinct from mere pleasure, while Hegesias proclaimed that happiness was unattainable, and that the chief function of wisdom was to render life painless by producing indifference to all things that give pleasure.
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  • When further he teaches that the attainment of happiness depends almost entirely upon insight and right calculation, fortune having very little to do with it; that the pleasures and pains of the mind are far more important than those of the body, owing to the accumulation of feeling caused by memory and anticipation; and that an indispensable condition of mental happiness lies in relieving the mind of all superstitions, which can be effected only by a thorough knowledge of the physical universe - he introduces an ample area for the exercise of the philosophic intellect.
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  • Nay, further, he required that the Christian " love to God " should be regarded as pure only if purged from the self-regarding desire of the happiness which God gives.
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  • Thus, Hugo of St Victor (1077-1141) argues that all love is necessarily so far " interested " that it involves a desire for union with the beloved; and since eternal happiness consists in this union, it cannot truly be desired apart from God; while Bernard of Clairvaux (1091-1153) more elaborately distinguishes four stages by which the soul is gradually led from (I) merely selfregarding desire for God's aid in distress, to (2) love him for his loving-kindness to it, then also (3) for his absolute goodness, until (4) in rare moments this love for himself alone becomes the sole all-absorbing affection.
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  • Thus the summum bonum for man is objectively God, subjectively the happiness to be derived from loving vision of his perfections; although there is a lower kind of happiness to be realized here 1 Abelard afterwards retracted this view, at least in its extreme form; and in fact does not seem to have been fully conscious of the difference between (I) unfulfilled intention to do an act objectively right, and (2) intention to do what is merely believed by the agent to be right.
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  • The higher happiness is given to man by free grace of God; but it is given to those only whose heart is right, and as a reward of virtuous actions.
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  • Neither natural nor human law, moreover, takes into account that supernatural happiness which is man's highest end.
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  • He explains that though absolute good is discerned by the intellect, the " sweetness and flavour " of it is apprehended, not by the intellect proper, but by what he calls a " boniform faculty "; and it is in this sweetness and flavour that the motive to virtuous conduct lies; ethics is the " art of living well and happily," and true happiness lies in " the pleasure which the soul derives from the sense of virtue."
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  • His fundamental principle and supreme " Law of Nature " is thus stated: " The greatest possible benevolence of every rational agent towards all the rest constitutes the happiest state of each and all, so far as depends on their own power, and is necessarily required for their happiness; accordingly Common Good will be the Supreme Good."
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  • It is, however, important to notice that in his " good " is included not merely happiness but " perfection "; and he does not even define perfection so as to exclude from it the notion of absolute moral perfection and save his theory from an obvious logical circle.
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  • This principle, as was said, is conceived as strictly a law, and therefore referred to a lawgiver, God, and provided with a sanction in its effects on the agent's happiness.
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  • As Locke cannot consistently mean by God's " goodness " anything but the disposition to give pleasure, it might be inferred that the ultimate standard of right rules of action ought to be the common happiness of the beings affected by the action; but Locke does not explicitly adopt this standard.
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  • The only instances which he gives of intuitive moral truths are the purely formal propositions, " No government allows absolute liberty," and " Where there is no property there is no injustice," - neither of which has any evident connexion with the general happiness.
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  • When we speak of a man as good, we mean that his dispositions or affections are such as tend of themselves to promote the good or happiness of human society.
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  • Taking the different impulses in detail, he first shows how the individual's happiness is promoted by developing 1 It should be observed that, while Clarke is sincerely anxious to prove that most principles are binding independently of Divine appointment, he is no less concerned to show that morality requires the practical support of revealed religion.
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  • In discussing this he distinguishes, with well-applied subtlety, between the pleasurableness of the benevolent emotions themselves, the sympathetic enjoyment of the happiness of others, and the pleasure arising from a consciousness of their love and esteem.
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  • This immediate pleasure that we take in goodness (and displeasure in its opposite) is due to a susceptibility which he calls the " reflex " or " moral " sense, and compares with our susceptibility to beauty and deformity in external things; it furnishes both an additional direct impulse to good conduct, and an additional gratification to be taken into account in the reckoning which proves the coincidence of virtue and happiness.
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  • We have, in fact, to distinguish self-love, the " general desire that every man hath of his own happiness " or pleasure, from the particular affections, passions, and appetites directed towards objects other than pleasure, in the satisfaction of which pleasure consists.
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  • Thus the object of hunger is not the pleasure of eating but food; hunger is therefore, strictly speaking, no more " interested " than benevolence; granting that the pleasures of the table are an important element in the happiness at which self-love aims, the same at least may be said for the pleasures of love and sympathy.
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  • Indeed, we may say that an egoist must be doubly self-regulative, since rational self-love ought to restrain not only other impulses, but itself also; for as happiness is made up of feelings that result from the satisfaction of impulses other than self-love, any over-development of the latter, enfeebling these other impulses, must proportionally diminish the happiness at which self-love aims. If, then, it be admitted that human impulses are naturally under government, the natural claim of conscience or the moral faculty to be the supreme governor will hardly be denied.
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  • But to Butler's more cautious mind the completeness of this harmony did not seem sufficiently demonstrable to be taken as a basis of moral teaching; he has at least to contemplate the possibility of a man being convinced of the opposite; and he argues that unless we regard conscience as essentially authoritative - which is not implied in the term " moral sense " - such a man is really bound to be vicious; " since interest, one's own happiness, is a manifest obligation."
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  • Here, for the first time, we find "moral good " and " natural good " or " happiness " treated separately as two essentially distinct objects of rational pursuit and investigation; the harmony between them being regarded as matter of religious faith, not moral knowledge.
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  • Wollaston's theory of moral evil as consisting in the practical contradiction of a true proposition, closely resembles the most paradoxical part of Clarke's doctrine, and was not likely to approve itself to the strong common sense of Butler; but his statement of happiness or pleasure as a " justly desirable " end at which every rational being " ought " to aim corresponds exactly to Butler's conception of self-love as a naturally governing impulse; while' the " moral arithmetic " with which he compares pleasures and pains, and endeavours to make the notion of happiness quantitatively precise, is an anticipation of Benthamism.
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  • In the Sermons, indeed (1729), Butler seems to treat conscience and calm benevolence as permanently allied though distinct principles, but in the Dissertation on Virtue, appended to the Analogy (1739), he maintains that the conduct dictated by conscience will often differ widely from that to which mere regard for the production of happiness would prompt.
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  • Calm self-love Hutcheson regards as morally indifferent; though he enters into a careful analysis of the elements of happiness,' in order to show that a true regard for private interest always coincides with the moral sense and with benevolence.
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  • Accordingly his treatment of external rights and duties, though decidedly inferior in methodical clearness and precision, does not differ in principle from that of Paley or Bentham, except that he lays greater stress on the immediate conduciveness of actions to the happiness of individuals, and more often refers in a merely supplementary or restrictive way to their tendencies in respect of general happiness.
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  • On the other hand, he does not seem to think that moral sentiment or " taste " can " become a motive to action," except as it " gives pleasure or pain, and thereby constitutes happiness or misery."
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  • He attempts, however, to show, in a summary way, that all the duties which his moral theory recommends are also " the true interest of the individual," - taking into account the importance to his happiness of " peaceful reflection on one's own conduct."
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  • He does not with Price object to its being called the " moral sense," provided we understand by 1 It is to be observed that whereas Price and Stewart (after Butler) identify the object of self-love with happiness or pleasure, Reid conceives this " good " more vaguely as including perfection and happiness; though he sometimes uses " good " and happiness as convertible terms, and seems practically to have the latter in view in all that he says of self-love.
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  • This Paley and Bentham (after Locke) interpreted as merely the effect on the will of the pleasures or pains attached to the observance or violation of moral rules, combining with this the doctrine of Hutcheson that " general good " or " happiness " is the final end and standard of these rules; while they eliminated all vagueness from the notion of general happiness by defining it to consist in " excess of pleasure over pain " - pleasures and pains being regarded as " differing in nothing but continuance or intensity."
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  • Paley, however, holds that scripture is given less to teach morality than to illustrate it by example and enforce it by new sanctions and greater certainty, and that the light of nature makes it clear that God wills the happiness of his creatures.
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  • Hence, his method in deciding moral questions is chiefly that of estimating the tendency of actions to promote or diminish the general happiness.
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  • To meet the obvious objections to this method, based on the immediate happiness caused by admitted crimes (such as " knocking a rich villain on the head "), he lays stress on the necessity of general rules in any kind of legislation;' while, by urging the importance of forming and maintaining good habits, he partly evades the difficulty of calculating the consequences of particular actions.
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  • There is, however, in Tucker's theological link between private and general happiness a peculiar ingenuity which Paley's common sense has avoided.
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  • He argues that men having no free will have really no desert; therefore the divine equity must ultimately distribute happiness in equal shares to all; therefore I must ultimately increase my own happiness most by conduct that adds most to the general fund which Providence administers.
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  • But in fact the outline of Paley's utilitarianism is to be found a generation earlier - in Gay's dissertation prefixed to Law's edition of King's Origin of Evil - as the following extracts will show: - " The idea of virtue is the conformity to a rule of life, directing the actions of all rational creatures with respect to each other's happiness; to which every one is always obliged..
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  • He does not himself use the will of an omnipotent and benevolent being as a means of logically connecting individual and general happiness.
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  • For in answer to the question that immediately arises, How then are the sanctions of the moral rules which it will most conduce to the general happiness for men to observe, shown to be always adequate in the case of all the individuals whose observance is required ?
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  • And, in fact, "private ethics, " as conceived by Bentham, does not exactly expound such a system; but rather exhibits the coincidence, so far as it extends, between private and general happiness, in that part of each man's conduct that lies beyond the range of useful legislation.
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  • On the contrary, he tries to prove elaborately that they (as well as the pleasures of imagination, ambition, self-interest) cannot be made an object of primary pursuit without a loss of happiness on the whole - one of his arguments being that these pleasures occur earlier in time, and " that which is prior in the order of nature is always less perfect than that which is posterior."
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  • The influence of the Darwinian theory, moreover, has extended from historical psychology to ethics, tending to substitute " preservation of the race under its conditions of existence " for " happiness " as the ultimate end and standard of virtue.
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  • Accordingly, it is the development of benevolence in man, and of the habit of " living for others," which Comte takes as the ultimate aim and standard of practice, rather than the mere increase of happiness.
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  • He holds, indeed, that the two are inseparable, and that the more altruistic any man's sentiments and habits of action can be made, the greater will be the happiness enjoyed by himself as well as by others.
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  • But he does not seriously trouble himself to argue with egoism, or to weigh carefully the amount of happiness that might be generally attained by the satisfaction of egoistic propensities duly regulated; a supreme unquestioning self-devotion, in which all personal calculations are suppressed, is an essential feature of his moral ideal.
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  • Kant's answer is that what each is to aim at in the case of others is not Perfection, but Happiness, i.e.
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  • He explains also that to seek one's own happiness cannot be prescribed as a duty, because it is an end to which every man is inevitably impelled by natural inclination: but that just because each inevitably desires his own happiness, and therefore desires that others should assist him in time of need, he is bound to make the happiness of others his ethical end, since he cannot morally demand aid from others, without accepting the obligation of aiding them in like case.
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  • The exclusion of private happiness from the ends at which it is a duty to aim contrasts strikingly with the view of Butler and Reid, that man, as a rational being, is under manifest obligation " to seek his own interest.
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  • The difference, however, is not really so great as it seems; since in another part of his system Kant fully recognizes the reasonableness of the individual's regard for his own happiness.
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  • Though duty, in his view, excludes regard for private happiness, the summum bonum is not duty alone, but happiness combined with moral worth; the demand for happiness as the reward of duty is so essentially reasonable that we must postulate a universal connexion between the two as the order of the universe; indeed, the practical necessity of this postulate is the only adequate rational ground that we have for believing in the existence of God.
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  • Thus, in his view, not merely natural inclinations towards pleasures, or the desires for selfish happiness, require to be morally resisted; but even the prompting of the individual's conscience, the impulse to do what seems to him right, if it comes into conflict with the common sense of his community.
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  • The failure of " laissez-faire " individualism in politics to produce that common prosperity and happiness which its advocates hoped for caused men to question the egoistic basis upon which its ethical counterpart was constructed.
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  • Similarly the comparative failure of science to satisfy men's aspirations alike in knowledge and, so far as the happiness of the masses is concerned, in practice has been largely instrumental in producing that revolt against material prosperity as the end of conduct which is characteristic of idealist moral philosophy.
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  • Spencer looked to ideas derived from the biological sciences to provide a solution of all the enigmas of morality, as of most other departments of life; and he conceived it " to be the business of moral science to deduce from the laws of life and the conditions of existence what kinds of action necessarily tend to produce happiness and what kinds to produce unhappiness."
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  • He pointed out that the principle of the greatest happiness of the greatest number is a principle without any definite meaning, since men are nowhere unanimous in their standard of happiness, but regard the conception of happiness rather as a problem to be solved than a test to be applied.
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  • Universal happiness would require omniscience to legislate for it and the " normal " or, as some would say, " perfect " man to desire it; neither of these conditions of its realization is at present in existence.
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  • It may be taken to imply that the useless and the criminal should be entitled to as much happiness as the useful and the virtuous.
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  • For neither happiness, nor the concrete means to happiness, nor finally the conditions of its realization can be distributed; and in the end " not general happiness becomes the ethical standard by which legislative action is to be guided, but universal justice."
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  • Happiness, again, is always regarded as consisting in feeling, ultimately in pleasant feeling, and there is no attempt to apply the same principles of criticism which he had successfully applied to the Utilitarians' " happiness " to the conception of " pleasure."
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  • Sir Leslie Stephen, for instance, wishes to substitute the conception of " social health " for that of universal happiness, and considers that the conditions of social health are to be discovered by an examination of the " social organism " or of " social tissue," the laws of which can be studied apart from those laws by which the individuals composing society regulate their conduct.
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  • Probably, Gassendi thinks, perfect happiness is not attainable in this life, but it may be in the life to come.
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  • The self-love theory of Hobbes, with its subtle perversions of the motives of ordinary humanity, led to a reaction which culminated in the utilitarianism of Bentham and the two Mills; but their theory, though superior to the extravagant egoism of Hobbes, had this main defect, according to Herbert Spencer, that it conceived the world as an aggregate of units, and was so far individualistic. Sir Leslie Stephen in his Science of Ethics insisted that the unit is the social organism, and therefore that the aim of moralists is not the "greatest happiness of the greatest number," but rather the "health of the organism."
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  • Starting with the indisputable fact that man's life and happiness are largely dependent upon phenomena in the heavens, that the fertility of the soil is de pendent upon the sun shining in the heavens as well as upon the rains that come from heaven, that on the other hand the mischief and damage done by storms and inundations, to both of which the Euphratean Valley was almost regularly subject, were to be traced likewise to the heavens, the conclusion was drawn that all the great gods had their seats in the heavens.
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  • This is emancipation (mukti) from the burthen of birth and rebirth, and the highest happiness.'
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  • They were published as follows: Natural Religion Insufficient, and Revealed Religion Necessary, to Man's Happiness in his Present State (1714), an able statement of the orthodox Calvinistic criticism of the deism of Lord Herbert of Cherbury and Charles Blount; Memoirs of the Life of Mr Thomas Halyburton (1715), three parts by his own hand, the fourth from his diary by another hand; The Great Concern of Salvation (1721), with a word of commendation by I.
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  • Is being in control so important that you're willing to sacrifice the happiness of your only son - or do you love him enough to let him go?
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  • I.m glad she.s not, and she seems to understand trading personal happiness for a social status.
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  • Happiness can be restored.
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  • Happiness should be all I feel but a strange sense of dread is overwhelming any feeling of contentment as I enter this stately home.
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  • Kris's memories stirred stronger than he liked.  He remembered Lilith, a beautiful Immortal whose laugh had filled him with happiness.  Their love had been intense and brief, lasting less than a human year in total.  One day, she was just … gone.  Slaughtered by Rhyn, who had taken her head the same way his brothers took the head of Rhyn's demoness mother.
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  • They married within weeks and Monica was set for a lifetime of martial happiness until, six months into her mar­riage, she was diagnosed with cancer, which began to ravage her body.
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  • Dusty deserved happiness after all he'd been through.
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  • But she … she didn't want what came with that kind of happiness.
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  • The love and romance psychic can help you achieve divine bliss and happiness in your love life.
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  • Of course the sad truth about happiness is that it is entrancing, desirable and maddeningly elusive.
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  • Dreams of happiness were often juxtaposed with dreams of sadness.
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  • Gross international happiness is a new concept in economic thinking aimed at replacing the western paradigm of economic productivity and well-being.
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  • Some people want to maximize the sum of human happiness which has nothing to do with inclusive fitness, it's almost antithetical.
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  • In spite of a troubled childhood, actress and singer Lorraine McIntosh has found true happiness through her own family.
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  • Their lives are full of violence, wild sex, and general debauchery as Bruno and Michael try to find happiness.
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  • Consumerism often creates the problem of a false sense of happiness, leaving the consumer destitute of the desire to confront a higher calling.
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  • Love is irreconcilable with evil because love seeks the genuine happiness and peace of humanity, whereas evil is inherently destructive.
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  • They sing a love duet of the happiness they hope to share in their future life together.
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  • A loaf of bread and bare earth for a bed in the company of the beloved, is full happiness.
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  • Some seek their rest and happiness on earth, others eternal felicity in heaven.
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  • The denial of a fixed human nature also corrodes an ethics based on human pleasure or happiness, like hedonism and utilitarianism.
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  • For me personally, as the 49th hereditary imam of the Ismailis, this is a day of great happiness.
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  • Read Gooseberries, Chekhov's typically incisive short story exploring human happiness, suffering and society.
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  • Why they ought to be important is usually because they add to the sum of human happiness, rather than perpetuating misery.
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  • The time she spent with the little mutt turned her thoughts from sadness to happiness.
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  • They come with happiness and joy; they enter the king's palace.
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  • In fact 11 million people have taken Prozac, the universal panacea for happiness.
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  • Encouraging the soul to attain perfection brings happiness in both worlds.
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  • Mixing American pragmatism with Buddhist philosophy, the goal of Soka education is the lifelong happiness of the learner.
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  • In one sense, the idea of helping people who seem to have more than their fair share of happiness seems presumptuous.
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  • Third, I consider priestcraft and superstition the greatest obstacle to human improvement and happiness.
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  • It was old Karl Marx that wrote: ' The first requisite for the people's happiness is the abolition of religion ' .
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  • If you find serenity and happiness, people may be jealous.
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  • The sun tarot card meaning is happiness, contentment and bliss.
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  • Only with an underlying theme of doubt can happiness be found.
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  • Brought up by their eccentric uncle Django, the McCabe sisters had assumed their mid-thirties would be a time of happiness and stability.
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  • Fischer said, My priestly vocation, the source of my happiness, I owe to almighty God.
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  • All best wishes for health, happiness, and many lovely walks in many beautiful parks along many tidal and non-tidal waterways.
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  • During the 'seventies the following epitaph was suggested for him by one of the wits of his day: "Here lies poor old Robert Lowe; Where he's gone to I don't know; If to the realms of peace and love, Farewell to happiness above; If, haply, to some lower level, We can't congratulate the devil."
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  • That there are defects in the logical process as here outlined to account for the curious rite constitutes no valid objection to the theory advanced, for, in the first place, primitive logic in matters of belief is inherently defective and even contradictory, and, secondly, the strong desire to pierce the mysterious future, forming an impelling factor in all religions - even in the most advanced of our own day - would tend to obscure the weakness of any theory developed to explain a rite which represents merely one endeavour among many to divine the intention and plans of the gods, upon the knowledge of which so much of man's happiness and welfare depended.
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  • He points out that under this benevolent despotism, though men might be happy, their happiness was unstable, because it depended on the character of a single man; and the highest praise he can give to those virtuous princes is that they " deserved the honour of restoring the republic, had the Romans of their days been capable of a rational freedom."
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  • The criterion by which Gibbon judged civilization and progress was the measure in which the happiness of men is secured, and of that happiness he considered political freedom an essential condition.
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  • Its history comprises one brief flash of tragic glory and a long obscure happiness.
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  • The thinker who sees man confronted by the infinite non-moral forces presumed by natural pantheism inevitably predominating over the finite powers of men may appear to the modern Christian theologian or to the evolutionist as a hopeless pessimist, and yet may himself have concluded that, though the future holds out no prospect save that of annihilation, man may yet by prudence and care enjoy a considerable measure of happiness.
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  • He gained from the struggle a more catholic view of human happiness, at delight in the poetry of nature and the affections as well as the poetry of heroic unselfishness, a disposition to study more sympathetically the point of view of opponents, a more courteous style of polemic, a hatred of sectarianism, an ambition,, no less noble and disinterested, but moderated to practical' possibilities.
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  • Hence it is used to describe a vague time in the future when all flaws in human existence will have vanished, and perfect goodness and happiness will prevail.
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  • The transition from the evolutionist criterion of survival - which in itself it is difficult to regard as anything but non-moral - to the criterion of happiness is effected by means of the psychological argument that pleasure promotes function and that living beings must, upon pain of extinction, sooner or later take pleasure in actions which are conducive to their survival.
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  • Conduct being the adjustment of acts to ends, and good conduct that which is conducive to the preservation of a pleasurable life in a society so adjusted that each attains his happiness without impeding that of others, life can be considered valuable only if it conduces to happiness.
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  • But there was no other flaw in the happiness of the marriage, which was solemnized on the 10th of February 1840 in the Chapel Royal, St James's.
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  • Socrates, although he held that virtue was the only human good, admitted to a certain extent the importance of its utilitarian side, making happiness at least a subsidiary end of moral action (see Ethics).
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  • Some unknown Peripatetic detected a flaw in the Nicomachean Ethics when he said that pleasure is a supervening end beyond activity, and, if he had gone on to add that happiness is also a supervening end beyond the virtuous activities which are necessary to produce it, he would have destroyed the foundation of his own founder's Ethics.
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  • As to the use of reason beyond knowledge, Kant's position is that, in spite of its logical inability to transcend phenomena, reason in its pure, or a priori use, contains necessary a priori " ideals " (Ideen), and practical reason, in order to account for moral responsibility, frames postulates of the existence of things in themselves, or noumena, corresponding to these " ideals "; postulates of a real free-will to practise morality, of a real immortality of soul to perfect it, and of a real God to crown it with happiness.
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  • Happiness he regards as the only end, conceivable by us,' of divine Providence, but it is a happiness wholly dependent upon rectitude.
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  • The subjects treated are: - in Book i., the nature of death and the reasons for despising it; Book ii., the endurance of pain: Pain is not an evil; Book iii., wisdom makes a man insensible to sorrow; Book iv., wisdom banishes all mental disquietude; Book v., virtue is sufficient to secure happiness.
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  • Sir John Taylor Coleridge, his fellow scholar at Corpus and his life-long friend, says of him, after their friendship of five and fifty years had closed, "It was the singular happiness of his nature, remarkable even in his undergraduate days, that love for him was always sanctified by reverence - reverence that did not make the love less tender, and love that did but add intensity to the reverence."
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  • This being established, the main aim of Shaftesbury's argument is to prove that the same balance of private and social affections, which tends naturally to public good, is also conducive to the happiness of the individual in whom it exists.
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  • Justice, veracity, fidelity to compacts and to governments, are all co 1 It is worth noticing that Hutcheson's express definition of the object of self-love includes " perfection " as well as " happiness "; but in the working out of his system he considers private good exclusively as happiness or pleasure.
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  • It was the wish of his father and mother that every day of his life should be a day of perfect happiness.
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  • But, as you know, my heart is usually brimful of happiness.
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  • He asked me how I had taught Helen adjectives and the names of abstract ideas like goodness and happiness.
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  • Would the heart, overweighted with sudden joy, stop beating for very excess of happiness?
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  • But, Nataly, you know my love for my son: I would do anything for his happiness!
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  • Prince Andrew felt that an invisible power was leading him forward, and experienced great happiness.
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  • Anna Pavlovna threatened him on behalf of "our dear Vyazmitinov," and in her eyes, which, for an instant, glanced at Pierre, Prince Vasili read a congratulation on his future son-in-law and on his daughter's happiness.
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  • He pictured the vanity of his diplomatic career in comparison with Pierre's happiness.
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  • The old princess did not reply, she was tormented by jealousy of her daughter's happiness.
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  • I love you more than ever," said Princess Mary, "and I will try to do all I can for your happiness."
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  • Besides, Sonya is so charming that only a fool would renounce such happiness.
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  • How little we dreamed of such a thing when we were rejoicing at his happiness!
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  • When they had undressed, but without washing off the cork mustaches, they sat a long time talking of their happiness.
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  • She understood that when speaking of "trash" he referred not only to Mademoiselle Bourienne, the cause of her misery, but also to the man who had ruined his own happiness.
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  • The absence of suffering, the satisfaction of one's needs and consequent freedom in the choice of one's occupation, that is, of one's way of life, now seemed to Pierre to be indubitably man's highest happiness.
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  • The savagery of battle pauses briefly to allow the snatched happiness of the wedding before the desperate flight from anger and betrayal.
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  • The apogee of my happiness was when I married the love of my life last spring.
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  • The pain and worry of a severe diaper rash can disrupt a happy family, but with a little diligence and tender loving care, your baby's health and happiness will improve in no time.
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  • Instead of happiness and love, he or she may experience anger and fear, so it's very important that families spend time fostering a bond with the child.
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  • Germany is a beautiful country with a lot to offer - buying a property can give years of happiness and a wonderful way of life.
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  • They are an excellent investment in your kitten's happiness and help her exercise when you aren't around to play with her.
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  • This book explores the incomplete recovery from grief that often has a negative effect on your happiness for a lifetime.
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  • Marriage is a big part of your life, it's important to think about your happiness when it comes to the decision you make concerning divorce.
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  • Remember that a simple smile releases endorphins that inspire happiness and laughter, and has actually been linked to good mental and physical health.
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  • Mention that you know that the co-parent doesn't love you but that for the sake of your child's happiness, it would be best to leave him out of it.
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  • A round yellow circle gets paired with black eyes and a black curved smile and represents not only happiness, but the whole Woodstock-era.
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  • These winged insects elude happiness and can be made as intricate as desired with a variety of colors and glitter.
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  • The happiness meter lets you know the emotional status of your pet.
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  • Note that the latter is important but comes at the expense of the dog's happiness.
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  • It's not unusual for losing a job to cause feelings of relief, devastation, loss, anger, and even a moderate amount of happiness.
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  • You can therefore benefit from their insight and experience and find happiness in your life to replace your anger.
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  • Although the holidays are a time of happiness and love, in many instances they also cause worry and tension.
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  • On the other hand, you may feel a sense of happiness or awe.
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  • The prom is a fun, exciting time in any teen's life, but questions like what to wear, who to go with, and how much money to spend can leave a kink in your happiness.
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  • Brainy Quotes' sections on wisdom, success, life and happiness offer an extensive list of quotes appropriate for graduation.
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  • Your own happiness depends on you first-how you feel about yourself.
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  • Every feeling you have reading love poems for teenage girls is valid - just as the love, the happiness, the unhappiness, and all the rest that seems to assail your senses.
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  • Speeches should contain a thank you to friends, family and guests, a summary of your relationship with the couple and wishes for their continued happiness and success.
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  • You don't have to send a gift at all...just a note of thanks for thinking of you, and best wishes extended for his daughter's happiness is all that's needed here.
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  • They come in a variety of colors or with the Chinese symbol for "Double Happiness" engraved on one side and your name and wedding date on another.
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  • Porcelain boxes stamped with the symbols for "Double Happiness" can be filled with candy, almonds or nothing at all.
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  • Expressing happiness about the new addition to the family is essential.
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  • It's a kind gesture that keeps your loved ones in the loop, so to speak, and it affords you the opportunity to share a bit of your happiness with others.
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  • This is a milder form of major depression because the sufferer still has the ability to experience some happiness in his or her life.
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  • Happiness lasted until Christmas of that year, when rumors surfaced of trouble in paradise.
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  • Money may not buy happiness, but it clearly buys a lot.
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  • She suffers a family tragedy, struggles to overcome sadness and frustration, and regains happiness and inspiration in a surprising way.
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  • Also, there are a lot of people out there who really want William to find the happiness that eluded his mother for most of her marriage.
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  • Good dog grooming practices are essential for maintaining the health, happiness and well-being of your dog.
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  • When calculating the price of a Portuguese Water Dog, know that you must invest in on-going training for both you and your dog's happiness and welfare.
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  • As an owner, your continued investment will guarantee the value and the happiness of your canine companion.
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  • You can reinforce this behavior with positive love, happiness and a bit of food, although not every time.
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  • Body temperatures rise and fall in relation to stress and happiness.
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  • Over the years, people considered the gemstone as a talisman for good luck, health and happiness.
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  • Confidence and happiness are two such qualities that can help a woman go from ordinary beauty to extraordinary beauty.
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  • If your own health, happiness, or well-being would be jeopardized by living alone, then an ALF is probably not the best option.
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  • The start-up cost is a key factor, but the future happiness and success of the franchisee can also be affected by the hours and experience required by the franchise.
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  • Senior programs aim to provide citizens with the educational and financial resources they need in order to find happiness and security in their senior years.
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  • For those who have been lonely, dating can be a way to find happiness as well as companionship, vastly improving the dating seniors' lives.
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  • Ultimately, lack of sleep has an impact on personal happiness and success.
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  • You can get a new outfit from the Statue of Happiness.
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  • Head to the Statue of Happiness, instead of entering, go around to the left side of the statue.
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  • There is a live heart inside the Statue of Happiness on Happiness Island.
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  • To see the heart, fly to the Statue of Happiness in the helicopter using the vehicle cheat.
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  • Different rooms, like the rotating tile of lights room puts a little happiness into the dark graphics you'll encounter during the game, but the dark graphics are a good thing since they fit in well with the type of game it is.
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  • They promise that it is a place "where the hearts of children are filled with happiness and dreams."
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  • The result is positive self-esteem and self-confidence, which are extremely important for determining later happiness and success.
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  • Adderly. Brighter Baby: Boosting Your Child's Intelligence, Health and Happiness through Infant Therapeutic Massage.
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  • Feng Shui in the Home: Your home is the most important environment for your well-being and happiness.
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  • Bring more happiness into your life by placing a few bird figurines next to your books.
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  • The Chinese five elements play an important role in the use of Feng Shui to find peace, happiness, and success in your surroundings.
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  • A laughing Buddha riding an elephant with children on his lap or running beside him is an excellent symbol for family happiness and prosperity.
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  • The pairing also symbolizes the doubling of the lover's happiness.
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  • Another popular jade amulet is the Double Happiness symbol.
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  • Many believe this symbol has a powerful effect on a married couple by increasing happiness and love double-fold.
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  • Because of the construction of the symbol, this happiness is eternal with no ending.
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  • This myth of the Double Happiness evolved during the Tang Dynasty when a student was journeying through the kingdom.
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  • This became a traditional symbol to represent undying love and happiness doubled.
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  • In feng shui, birds are symbols of happiness and new opportunities.
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  • People use these figurines as symbols of happiness, wealth and health.
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  • However, regardless of the style, displaying any variation of the word will not only enhance the beauty of the room it will serve as a way to invite love and happiness into your home.
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  • Together they symbolize everlasting love, marital happiness and bliss.
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  • The double happiness symbol symbolizes good luck in love and doubles a couple's happiness and love.
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  • When they are shown with a sprouting lotus blossom or a lotus plant they symbolize a strong and serious commitment, happiness and harmony.
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  • The Chinese symbol for happiness is considered to be one of the most auspicious symbols for feng shui applications.
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  • There are numerous symbols within the Chinese culture that represent happiness.
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  • For example, xi means happiness, but it's also a symbol used for fertility as well as a symbol of good luck.
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  • Chinese characters are used as symbols to represent happiness, just as in the English language you might display a wood cutout of the word "happiness" in your home.
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  • The xi character for happiness has several variations that mean different degrees of happiness.
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  • Since the most recognizable symbol for happiness is also symbol for double happiness, shuang1 xi3, it's not surprising that it's used throughout china as the symbol for weddings.
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  • Red lanterns are suspended around the couple's bed to attract happiness to ensure a long and fortunate marriage.
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  • If you want to incorporate a symbol or two for happiness within your feng shui design, then you'll be interested to learn that you aren't limited to Chinese characters.
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  • When you use the two together, you draw the energies of yin and yang in an effort to create the perfect balance, which in turn will bring great happiness.
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  • It's distinction as a symbol for happiness is simply because the pronunciation of the word, Magpie, in Chinese is similar to the pronunciation of the word "happiness."
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  • There are various superstitions that have grown out of this symbol for happiness.
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  • Mandarin Ducks: A pair of Mandarin ducks will bestow marital happiness and bliss on the couple when placed on the nightstand beside the bed.
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  • Carp (Koi): Koi fish are an ancient symbol of auspicious happiness.
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  • Fu Lu Sou: The Three Lucky Immortals are said to bring great happiness and good health.
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  • Laughing Buddha: Happiness is bestowed upon your home along with abundant spiritual insight and material wealth when you place a statue of the Laughing Buddha in your most auspicious sector.
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  • Lotus: As the symbol of beauty and enlightenment, the lotus flower attracts auspicious energies guaranteed to make your life one filled with great happiness.
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  • Numbers: Certain numbers are considered auspicious and believed to draw in happiness and abundance.
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  • As you can see, there are many choices for a Chinese symbol for happiness that you can use in your feng shui interior.
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  • The double happiness symbol can be combined with an infinity symbol, known as the mystic knot.
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  • The koi is synonymous with harmony and happiness.
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  • Auspicious Happiness: The official symbol of auspicious happiness is that of a young boy holding a carp.
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  • The mystic knot of happiness is considered a very prized good luck symbol.
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  • For a birthday, Valentine's