Really high-minded people are indifferent to happiness, especially other people's.
Interpretation
High-minded individuals often prioritize ideals over personal happiness, including the happiness of others.
In this quote, Bertrand Russell suggests that those who are truly high-minded or possess noble ideals may not place significant importance on happiness—either their own or that of others. Such individuals are often more focused on principles, ethics, and the broader implications of actions rather than seeking or fostering joy, which can lead to a certain indifference towards emotional well-being.
In practice
This quote can be used in a discussion about the relationship between ethics and happiness in a philosophy class.
St. Paul introduced an entirely novel view of marriage, that it existed primarily to prevent the sin of fornication. It is just as if one were to maintain that the sole reason for baking bread is to prevent people from stealing cake.
Freedom comes only to those who no longer ask of life that it shall yield them any of those personal goods that are subject to the mutations of time.
Of these austerer virtues the love of truth is the chief, and in mathematics, more than elsewhere, the love of truth may find encouragement for waning faith. Every great study is not only an end in itself, but also a means of creating and sustaining a lofty habit of mind; and this purpose should be kept always in view throughout the teaching and learning of mathematics.
At all times, except when a monarch could enforce his will, war has been facilitated by the fact that vigorous males, confident of victory, enjoyed it, while their females admired them for their prowess.
Moreover, the attitude that one ought to believe such and such a proposition, independently of the question whether there is evidence in its favor, is an attitude which produces hostility to evidence and causes us to close our minds to every fact that does not suit our prejudices.
Extreme hopes are born from extreme misery.
The totalitarian states can do great things, but there is one thing they cannot do: they cannot give the factory-worker a rifle and tell him to take it home and keep it in his bedroom. That rifle, hanging on the wall of the working-class flat or laborer's cottage, is the symbol of democracy. It is our job to see that it stays there.
Science will never be able to reduce the value of a sunset to arithmetic. Nor can it reduce friendship to formula. Laughter and love, pain and loneliness, the challenge of beauty and truth: these will always surpass the scientific mastery of nature.
The idea, therefore, that religious faith is somehow a sacred human convention—distinguished, as it is, both by the extravagance of its claims and by the paucity of its evidence—is really too great a monstrosity to be appreciated in all its glory. Religious faith represents so uncompromising a misuse of the power of our minds that it forms a kind of perverse, cultural singularity—a vanishing point beyond which rational discourse proves impossible.
When Sunday loses its fundamental meaning and becomes subordinate to a secular concept of weekend dominated by such things as entertainment and sport, people stay locked within a horizon so narrow that they can no longer see the heavens.
Men lose all the material things they leave behind them in this world, but they carry with them the reward of their charity and the alms they give. For these, they will receive from the Lord the reward and recompense they deserve.
I have my own soul. My own spark of divine fire.
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