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๐ฅ ๐๐จ๐ฅ๐จ๐๐ก ๐ก๐๐ก๐ง๐ ๐๐๐๐๐๐๐ฆ๐๐ก ๐ฆ๐๐ข๐ง, ๐๐๐๐ง ๐๐ข๐๐ก ๐๐๐๐ ๐ ๐๐ก๐๐ง ๐๐๐๐จ๐ก๐โ๏ธ
๐๐๐ ๐๐ก๐ @YUK_JOIN_VIP
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๐๐๐ ๐๐ก๐ @YUK_JOIN_VIP
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๐๐ฆ๐๐ข๐ง ๐ฃ๐ฅ๐ข๐ ๐ข ๐๐๐ก๐ฌ๐ ๐๐๐๐ ๐ญ๐ฌ๐ฌ ๐ข๐ฅ๐๐ก๐ ๐ง๐๐ฅ๐๐๐ฃ๐๐ง ๐ฆ๐๐๐๐
At other moments such experiences have given me the chance to toy with the idea of slow suicide, of decease by inanition which certain philosophers have employed, a kind of debauch in reverse, continued to the point of exhaustion of the human substance. But it never would have pleased me to adhere too closely to a system, and I should not have allowed a scruple to take away my right, say, to stuff myself with sausages, if by chance I so desired, or if that particular food were the only one at hand.
The cynics and the moralists agree in placing the pleasures of love among the enjoyments termed gross, that is, between the desire for drinking and the need for eating, though at the same time they call love less indispensable, since it is something which, they assert, one can go without. I expect about anything from the moralist but am astonished that the cynic should go thus astray. Probably both fear their own demons, whether resisting or surrendering to them, and they oblige themselves to scorn their pleasure.
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A prince lacks the latitude afforded to the philosopher in this respect: he cannot allow himself to be different on too many points at a time; and the gods know that my points of difference were already too numerous, though I flattered myself that many were invisible. As to the religious scruples of the Gymnosophist and his disgust at the sight of bleeding flesh, I should be more affected thereby if I had not sometimes asked myself in what essentials the suffering of grass, when it is cut, differs from the suffering of slaughtered sheep, and if our horror in presence of murdered beasts does not arise from the fact that our sensations belong to the same physical order as theirs. But at certain times of life, for example in periods of ritual fasting or in the course of religious initiations, I have learned the advantage for the mind.
But this practice, in which your youthful love of austerity finds charm, calls for attentions more complicated than those of culinary refinement itself; and it separates us too much from the common run of men in a function which is nearly always public, and in which either friendship or formality presides. I should prefer to live all my life upon woodcock and fattened goose rather than be accused by my guests, at each meal, of a display of asceticism. As it is, I have had some trouble to conceal from my friends, by the help of dried fruits or the contents of a glass sipped slowly, that the masterpieces of my chefs were made more for them than for me, and that my interest in these courses ended before theirs.
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