Philanthropists

1393 quotes found

"Most men are scantily nourished on a modicum of happiness and a number of empty thoughts which life lays on their plates. They are kept in the road of life through stern necessity by elemental duties which they cannot avoid. Again and again their will-to-live becomes, as it were, intoxicated: spring sunshine, opening flowers, moving clouds, waving fields of grain — all affect it. The manifold will-to-live, which is known to us in the splendid phenomena in which it clothes itself, grasps at their personal wills. They would fain join their shouts to the mighty symphony which is proceeding all around them. The world seem beauteous...but the intoxication passes. Dreadful discords only allow them to hear a confused noise, as before, where they had thought to catch the strains of glorious music. The beauty of nature is obscured by the suffering which they discover in every direction. And now they see again that they are driven about like shipwrecked persons on the waste of ocean, only that the boat is at one moment lifted high on the crest of the waves and a moment later sinks deep into the trough; and that now sunshine and now darkening clouds lie on the surface of the water. And now they would fain persuade themselves that land lies on the horizon toward which they are driven. Their will-to-live befools their intellect so that it makes efforts to see the world as it would like to see it. It forces this intellect to show them a map which lends support to their hope of land. Once again they essay to reach the shore, until finally their arms sink exhausted for the last time and their eyes rove desperately from wave to wave. … Thus it is with the will-to-live when it is unreflective. But is there no way out of this dilemma? Must we either drift aimlessly through lack of reflection or sink in pessimism as the result of reflection? No. We must indeed attempt the limitless ocean, but we may set our sails and steer a determined course."

- Albert Schweitzer

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"The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.'"

- Albert Schweitzer

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"Few authors in modern times can be said to have redirected the course of an entire field of study. In 1906, Albert Schweitzer did, with his brilliant monograph, The Quest of the Historical Jesus... Schweitzer was convinced that Jesus was an apocalypticist. Schweitzer is best known, of course, for his humanitarian endeavors. After giving up an extraordinarily promising academic career as a philosopher-theologian in Strasbourg to establish a medical mission in French Equatorial Africa, he spent his life curing the sick in his jungle clinic, far removed from the ivy towers of the European intellectual scene. ... The bulk of his book recounts the attempts since the Enlightenment to produce a life of Jesus. With scathing wit, penetrating analysis, and inimitable turns of phrase, Schweitzer shows that every generation of scholars that attempted to write a life of Jesus in fact portrayed Jesus in its own image. ... Schweitzer demonstrates this thesis through an exhaustive analysis of the entire history of scholarship on Jesus—from its beginnings in 1776 with a posthumously published account of a German scholar named H. Reimarus, who argued that Jesus was a political revolutionary whose violent activities were covered up by the Gospel writers, to the rationalist views of Heinrich Paulus and the myth-oriented response of D. F. Strauss... on down to his own day. ... he scorns every attempt to make Jesus into a modern man, who promoted, in substance, the religious, political, cultural, or social agenda of modern European intellectuals. For Schweitzer, Jesus was a man of the past. To understand what he was really like, we must situate him in his own context, not pretend that he fits perfectly well into our own. ... Schweitzer did not think that the historical Jesus shared the problems or perspectives of the twentieth century. Instead, Jesus was a first-century apocalypticist, who never expected that there would be a twentieth century. He thought that the end of the world was coming within his own lifetime. In fact, he expected it to come before the year was out. When it didn't come, Schweitzer argued, Jesus decided that he himself needed to suffer in order for God to bring the heavenly Kingdom here to earth. And so he went to his cross fully expecting God to intervene in history in a climactic act of judgment. When at his last meal he told his disciples that he would not drink wine again until he drank it anew with them in the Kingdom, he was not thinking that this would be two thousand years hence, but in the next day or two. It turns out that Jesus was wrong. He died on the cross mistaken about his own identity and the plan of God."

- Albert Schweitzer

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"It was too late to take risks now. I asked Tenzing to belay me strongly, and I started cutting a cautious line of steps up the ridge. Peering from side to side and thrusting with my ice axe, I tried to discover a possible cornice, but everything seemed solid and firm. I waved Tenzing up to me. A few more whacks of the ice–ax, a few very weary steps, and we were on the summit of Everest. It was 11:30 AM. My first sensation was one of relief — relief that the long grind was over, that the summit had been reached before our oxygen supplies had dropped to a critical level; and relief that in the end the mountain had been kind to us in having a pleasantly rounded cone for its summit instead of a fearsome and unapproachable cornice. But mixed with the relief was a vague sense of astonishment that I should have been the lucky one to attain the ambition of so many brave and determined climbers. I seemed difficult to grasp that we'd got there. I was too tired and too conscious of the long way down to safety really to feel any great elation. But as the fact of our success thrust itself more clearly into my mind, I felt a quiet glow of satisfaction spread through my body — a satisfaction less vociferous but more powerful than I had ever felt on a mountain top before. I turned and looked at Tenzing. Even beneath his oxygen mask and the icicles hanging form his hair, I could see his infectious grin of sheer delight. I held out my hand, and in silence we shook in good Anglo-Saxon fashion. But this was not enough for Tenzing, and impulsively he threw his arm around my shoulders and we thumped each other on the back in mutual congratulations."

- Edmund Hillary

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"Even a little knowledge of Islam will show that its religion is not only tolerant of other Faiths, but most respectful, and indeed, fully accepts the divine inspiration of all theistic Faiths that came before Islam. It does not only teach tolerance to its followers, but goes a step further and enjoins on them all to create the godly quality of "Hilm" that is, tolerance, forbearance, patience, calmness, and forgiveness. It is due to the spirit of tolerance of Islam that even the smallest Christian and Jewish minorities survived and kept all their doctrines during the thousand years of Muslim rule. Nothing like what happened to Muslims in Spain after the Christian conquest has ever happened to a non-Muslim Faith in any Islamic dominion. How, can Europeans be so ignorant as to have forgotten that in the first century of Islam the Khalifs ordered that all that was best in Greek and Roman cultures should be assimilated; that not only the philosophy, medicine and science of Greece, but its poetry and drama, were carefully translated into Arabic and were generally sought not only by the learned but also by the pious! The Muslim attitude towards the absorption of ideas was based on the principle of Islam which enjoins to acquire knowledge wherever available, and there is a well-known and authentic saying of the Prophet that "his followers should seek learning even if they have to go to China.""

- Aga Khan III

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"It is for the Indian patriot to recognise that Persia, Afghanistan and possibly Arabia must sooner or later come within the orbit of some Continental Power — such as Germany, or what may grow out of the break up of Russia — or must throw in their lot with that of the Indian Empire, with which they have so much more genuine affinity. The world forces that move small States into closer contact with powerful neighbours, though so far most visible in Europe, will inevitably make themselves felt in Asia. Unless she is willing to accept the prospect of having powerful and possibly inimical neighbours to watch, and the heavy military burdens thereby entailed, India cannot afford to neglect to draw her Mahomedan neighbour States to herself by the ties of mutual interest and goodwill … In a word, the path of beneficent and growing union must be based on a federal India, with every member exercising her individual rights, her historic peculiarities and natural interests, yet protected by a common defensive system and customs union from external danger and economic exploitation by stronger forces. Such a federal India would promptly bring Ceylon to the bosom of her natural mother, and the further developments we have indicated would follow. We can build a great South Asiatic Federation by now laying the foundations wide and deep on justice, on liberty, and on recognition for every race, every religion, and every historical entity … A sincere policy of assisting both Persia and Afghanistan in the onward march which modem conditions demand, will raise two natural ramparts for India in the north-west that neither German nor Slav, Turk nor Mongol, can ever hope to destroy. They will be drawn of their own accord towards the Power which provides the object lesson of a healthy form of federalism in India, with real autonomy for each province, with the internal freedom of principalities assured, with a revived and liberalised kingdom of Hyderabad, including the Berars, under the Nizam. They would see in India freedom and order, autonomy and yet Imperial union, and would appreciate for themselves the advantages of a confederation assuring the continuance of internal self-government buttressed by goodwill, the immense and unlimited strength of that great Empire on which the sun never sets. The British position of Mesopotamia and Arabia also, whatever its nominal form may be, would be infinitely strengthened by the policy I have advocated."

- Aga Khan III

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"Thus the unique formative power of Islam depends on the unique nature of their God. Allah deserves the name of the Master of Armies far more than Jehovah, far more than the Christian God. He is an autocrat in the sense of a general, not that of a tyrant And thus I appear to have it: the Mohammedan faith signifies, as the only one in the world, essentially military discipline. There is no question of right, no begging, no arguing, no crawling to and before God; here mere intention in prayer (Schirk) is a cardinal sin; man has to obey orders like a soldier. Now no one will deny that the form of consciousness of a well-drilled soldier ensures the greatest efficiency of all everywhere where execution and not thinking out of a problem is concerned. The Islamic world represents a single army with a unified, unbroken spirit. Such a spirit melts down all differences in the long runj it makes every one into a comrade.In Islam it has melted down all racial differences. The ritualism of this faith has a different significance from that of Hinduism and Catholicism. It is a question of making discipline objective. When the faithful perform their prayers at fixed hours in the mosque, kneeling there line upon line, when they all go through the same gesture simultaneously, this is not done, as in the case of Hinduism, as a means to self-realisation, but it is done in the spirit in which a Prussian soldier files past his Emperor. This fundamentally military attitude explains all the intrinsic advantages of a Mussulman. It explains simultaneously his fundamental failings: his lad: of progressiveness, his inadaptability, his lad: of inventive power. The soldier only has to obey his orders; the rest is Allah's business."

- Hermann von Keyserling

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"The next monument visited was the great Jain temple built only a few years before by Shantidas Jhaveri, one of the wealthiest men of Gujarat in his day and high in favour both with Shah Jahan and after him with Aurangzeb. ...In 1638, however, when Mandelslo visited the place, this temple which he calls ‘ the principal mosque of the Banyas ’ was in all its pristine splendour and ‘ without dispute one of the noblest structures that could be seen’. ‘It was then new,’ he adds, ‘ for the Founder, who was a rich Banya merchant, named Shantidas, was living in my time. As Mandelslo’s description is the earliest account we have of this famous monument, which was desecrated only seven years after visit by the Orders of Aurangzeb, then viceroy of Gujarat (1645), we shall reproduce it at some length. It stood in the middle of a great court which was enclosed by a high wall of freestone. All about this wall on the inner side was a gallery, similar to the cloisters of the monasteries in Europe, with a large number of cells, in each of which was placed a statue in white or black marble. These figures no doubt represented the Jain Tirthankars, but Mandelslo may be forgiven when he speaks of each of them as ‘ representing a woman naked, sitting, and having her legs lying cross under her, according to the mode of the country. Some of the cells had three statues in them, namely, a large one between two smaller ones.’ At the entrance to the temple stood two elephants of black marble in life- size and on one of them was seated an effigy of the builder. The walls of the temple were adorned with figures of men and animals. At the further end of the building were the shrines consisting of three chapels divided from each other by wooden rails. In these were placed marble statues of the Tirthankars with a lighted lamp before that which stood in the central shrine. One of the priests attending the temple was busy receiving from the votaries flowers which were placed round the images, as also oil for the lamps that hung before the rails, and wheat and salt as a sacrifice. The priest had covered his mouth and nose with a piece of linen cloth so that the impurity of his breath should not profane the images."

- Shantidas Jhaveri

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"Being a man of considerable repute, Shantidas was unwilling to accept the wrongdoing to his religion, and personally presented the case to Shah Jahan.’ Though the lmperor had himself ordered that all newly built temples in Nanaras be pulled down,’ Shantidas’s position compelled him lo intercede. He consulted Mulla Abdul Hakim, who stated that since the structure was the property of another person, it vould not be regarded a mosque according to the Shariat (Virmizi 1995: 11). The Mirat-i-Ahmadi recorded that the !:mperor recalled Aurangzeb, and in his place appointed Dara the Governor of Gujarat. Shah Jahan issued a farman (dated ‘rd July 1648) to Ghairat Khan and other officials of the suba, Be it known to the governors, subadars and mutsaddis [officials], present and future, of the province of Gujarat, especially the one who has been worthy of various favours [here follow various honorific prefixes], viz. Ghairat Khan, who has been reliant on and gladdened by royal favours, that formerly, in respect of the temple of the leading person of the time (zubdat-al-akran), Satidas Jawahari, an exalted and blessed order had been issued to Umdat-ul-Mulk [pillar of the state] Shayista Khan to this effect: Shahzada [prince] Sultan Aurangzeb Bahadur had constructed in that place some mihrabs [prayer arches] and had given it the name of a mosque; and after that Mulla Abdal Hakim had represented to His Majesty that this building, by reason of its being the property of another person, could not be considered a mosque according to the inviolable Islamic law; a world-obeyed order, therefore obtained the honour of being issued that this building is the property of Satidas, and that because of the mihrab which the famous Prince had made in that place the above mentioned person should not be harassed and that the arch should be removed and the aforesaid building should be handed over to him. Now at this time, the world-obeyed and illustrious order has been issued that the mihrab which the victorious and illustrious Prince has consecrated may be retained and a wall be built near the same as a screen between the temple and the mihrab. Hence it is ordained that, since his exalted Majesty has, as an act of favour, granted the aforesaid temple to Santidas, he should be in possession of it as before and he may worship there according to his creed in any way he likes, and no one should obstruct or trouble him; also that some of the Faqirs (beggars) who have made their abode in that place should be turned out, and Santidas should be relieved form the troubles and quarrels on this account. And since it has been represented to His Majesty that some of the Bohras [a community of merchants who had been converted to Islam] have removed and carried away the materials of that temple, in the event of this being so, those materials should be got back from them and should be restored to the person referred to above [Santidas], and if the aforesaid materials have been used up, their price should be paid to Santidas. In this matter this order should be considered extremely urgent and there should be no deviation from or disobedience to it. Written on the twenty-first of the month of Jumad-as-Sani in the year 1058 H. [3rd July 1648]"

- Shantidas Jhaveri

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