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The miserly like to see their store increase, for the larger the treasure the better the protection. So they may easily slip into greed, wanting more and more, possibly at whatever cost to others. Greed in turn may be accompanied by envy: the greedy may want for themselves what they see others as having. There is thus a natural connection between these vices. There is also a structural similarity between avarice and envy. The viciously envious, like the miserly avaricious, are caught in a delusion and are forced to deceive themselves.

In doing so they deprive themselves as well as others of much that it is in their power to acquire and enjoy. The miser, then, misguidedly thinks of the possession of money as an end in itself, whereas of course the whole point of money is 30 Lectures on Ethics. See also his Metaphysical First Principles of the Doctrine of Virtue, i. Doctrine of the Elements of Ethics, pt. I, book 1, ch. 2, para. 10, tr. Mary Gregor (Cambridge: Cambridge University Press, 1993). 34 Envy and Covetousness its purchasing power, enabling its possessor to use it in acquiring whatever is needed, or gives comfort or pleasure.

So I keep a bottle of martinis in the refrigerator, and I pour myself some so I'll feel more like doing something” ’ (p. 221). Busyness, unlike activity, tends to be accompanied by fatigue and weariness. Kant was wrong to oppose enjoyment to activity, for the interest and involvement implied by ‘being active’ are themselves a form of enjoyment, and there will also be the pleasure of feeling alive in the consciousness of doing something with one's time. But the contrast Kant had in mind was a life full of activities as opposed to a life devoted to pleasures (Genuss), for he goes on: ‘The pleasures of life do not fill time full, but leave it empty .

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Cosmic philosophy by George Adamski


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