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Updated: September 12, 2025
And as the human form is made up of all the things there are in man, it follows that love or the will is in a continual conatus and effort to form all these. There is such a conatus and effort towards the human form, because God is a Man, and Divine Love and Divine Wisdom is His life, and from His life is everything of life.
It also follows that there is a conatus more interior, that is, the conatus to produce uses for the animal kingdom through vegetable growths, since by these animals of every kind are nourished. It further follows that in all these there is an inmost conatus, the conatus to perform use to the human race.
This sea that stretched away unheaving was not sublimely dead even to the vulgar apprehension but penetrated with quivering sensibility, the exquisite fresh feeling of fishes darting and gliding, tingling with life in fin and tail, chasing and chased, zestfully eating or swiftly eaten: in the air the ecstasy of flight, on the earth the happy movements of animals, the very dust palpitating pleasurably with crawling and creeping populations, the soil riddled with the sluggish voluptuousness of worms; each tiniest creature a perfect expression of the idea of its essence, individualized by its conatus, its effort to persist in existence on its own lines, though in man alone the potentiality of entering through selfless Reason into the intellectual ecstasy of the love with which God loves Himself to be glad of the strength of the lion and the grace of the gazelle and the beauty of the woman who belongs to another.
It is a truth of angelic wisdom that man's mind, not alone in general, but in every particular, is in a perpetual conatus toward the human form, for the reason that God is a Man.
The very quality that makes them capable of bringing forth they derive from their source, as being the outmosts of atmospheres, with which they are constantly in accord. Such a conatus and quality are said to be in lands, but it is meant that they are present in the substances and matters of which lands consist, whether these are in the lands or in the atmospheres as exhalations from the lands.
This conatus is afterwards continuous from the lands through the root even to outmosts, and from outmosts to firsts, wherein use itself is in its origin. Use is said to be like a soul, since its form is like a body.
Maltravers retraced his steps, entered his house, and was just in time to find himself almost in the arms of De Montaigne. "Quid tam dextro pede concipis ut te, Conatus non poeniteat, votique peracti?"* JUV. * What, under such happy auspices do you conceive that you may not repent of your endeavour and accomplished wish? "YES," said De Montaigne, "in my way I also am fulfilling my destiny.
The same thing, no doubt, happens to many others as well; for where is the man who can help thinking that, after all, it were better not to have done something that he did with great deliberation: Quid tam dextro pede concipis ut te Conatus non poeniteat votique peracti? Why is it that common is an expression of contempt? and that uncommon, extraordinary, distinguished, denote approbation?
In all forms of uses there is a kind of image of the creation of the universe. In all forms of uses there is a kind of image of man. In all forms of uses there is a kind of image of the Infinite and the Eternal. In lands there is a conatus to produce uses in forms, that is, forms of uses.
V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE ONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO. Conjugial love essentially consists in the desire of two to become one; that is, in their desire that two lives may become one life. This desire is the perpetual conatus of that love, from which flow all its effects.
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