Without others coming over, a little trifle's enough

Usage examples of oneself.

He only hoped to convey to Janegg the truth of ahimsa, which is that all beings were connected to each other in the deepest way and thus it was impossible to harm another without harming oneself.

Therefore, since to assume is to take to oneself, and consequently what is assumed is added to the one who assumes, it does not seem to be befitting to a Divine Person to assume a created nature.

The act of silencing sentries is especially important when envolving oneself in a guerrilla struggle.

Professor with a eupeptic body might take such a view, but if one found oneself with cancer of the stomach in a London garret, one might question the doctrine that there was no need to yearn for any state of being save that in which we found ourselves.

As to the self-sufficiency of this world, a successful Professor with a eupeptic body might take such a view, but if one found oneself with cancer of the stomach in a London garret, one might question the doctrine that there was no need to yearn for any state of being save that in which we found ourselves.

Others, such as van Fraassen, maintain that the alternative to reifying the contents of science is to equate science not with a dogma but with a quest in which one immerses oneself in a worldview without reifying it, accepting scientific theories as constructs that are more or less successful in making the appearances of the natural world intelligible.

This, then, is compelling oneself, and, clearly, it is not contrary to liberty and rationality, but in accord with them.

In order to avail oneself of ambrosia, one must be willing to worship these individuals as gods.

To expose oneself to an archetypical entity was an invitation to be absorbed into it, all conscious identity lost in irreducible psychosis.

A lack of sympathy with certain liturgical expressions, a fear of being hypocritical, of being believed to hold the orthodox position in its entirety, justifies a man in not entering the ministry of the Church, even if he desires on general grounds to do so, but these are paltry motives for cutting oneself off from communion with believers.

As lepidopterologist and artist, as chess problemist and thinker, Nabokov knows that there is no substitute for experiencing for oneself the shock and the joy of discovery.

Church, to separate oneself from the outward Church without renouncing her, to set oneself apart for purposes of sanctification and yet to claim the highest rank among her members, to form a brotherhood and yet to further the interests of the Church?

Even if the boy has been brought into the world by this woman and shows every sign of his origin, he is nevertheless a child, the thoughts of a child still dwell in this shapeless head, and if one were to speak to him sensibly and ask him something, he would very likely answer in a bright voice, innocent and reverential, and after some inner struggle one could bring oneself to pat these cheeks.

Such banal activity ignores Truth and buries oneself and others deeper into samsara and its hells.

If one wishes to connect a mythical schema to a general history, to explain how it corresponds to the interests of a definite society, in short, to pass from semiology to ideology, it is obviously at the level of the third type of focusing that one must place oneself: it is the reader of myths himself who must reveal their essential function.