The Temptation (n.) never speaks ill of enthusiasm — he is too clever; he offers the enthusiast the flattering title of the world's greatest enthusiast, if only he will slacken.
Temptation (n.) is spoken of as though its true significance were that people should succumb to it!
Temptation (n.) never really comes from outside — the serpent is a myth that collides with St. James: every man is tempted by himself.
Temptation (n.) is never an excuse: guilt cannot be transferred, and whoever yields to temptation is himself guilty of the temptation.
Temptation (n.) as spiritual trial is most effectively escaped by becoming spiritless — and the sooner the better.
Temptation (n.) ordinarily keeps a man from his duty; in Abraham's case the temptation is the ethical itself, keeping him from God's will.
The Temptation (n.) lives inside one and deceptively brings greetings from others, first dangling their good fortune until you are dejected, then offering compensation.
Temptation (n.) that a man imagines inwardly is greater than any the world offers, and only facing it at that size does he learn who he is.
Temptation (n.) called superhuman is a lying fable, invented by the timid or the cunning to shrink their guilt by enlarging the temptation.
Temptation (n.) was not flattery but the near-ecstasy of watching a deception succeed: secretly the public's darling, and loved all the more for it.
Temptation (n.) is a liar whose power is falsehood, so its true size is known only by withstanding it; the one who has yielded knows only what temptation, in order to tempt, made him believe.
Temptation (n.) invents the complaint that no one understands, implying the only true understander would be one who also fell, so the two could understand each other in falsehood.