Quotations from La Rochefoucauld, Francois

Before we set our hearts too much on anything, let us examine how happy are those who already possess it.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
(Attributed)

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Those who are incapable of committing great crimes do not readily suspect them in others.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
(Attributed)

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Behind many acts that are thought ridiculous there lie wise and weighty motives.
[Il y a une infinité de conduites qui paraissent ridicules, et dont les raisons cachées sont très sages et très solides.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
(Attributed)

Added on 1-Feb-04 | Last updated 22-Jul-09
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A small degree of wit, accompanied by good sense, is less tiresome in the long run than a great amount of wit without it.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
(Attributed)

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When we are unable to find tranquility within ourselves, it is useless to seek it elsewhere.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
(Attributed)

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If we had no faults of our own, we would not take so much pleasure in noticing those of others.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678)

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There is nothing more horrible than the murder of a beautiful theory by a brutal gang of facts.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678)

Added on 21-Sep-07 | Last updated 29-Apr-13
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In the adversity of our best friends we often find something which does not displease us.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678)

Added on 29-Apr-13 | Last updated 29-Apr-13
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To listen closely and reply well is the highest perfection we are able to attain in the art of conversation.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678)

Added on 24-Nov-14 | Last updated 8-Apr-15
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Topics: chat, conversation, engagement, listen, polite, response, talk
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Although men flatter themselves with their great actions, they are not so often the result of a great design as of chance.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678)

Added on 6-Jul-15 | Last updated 6-Jul-15
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Topics: actions, chance happenstance, credit, design, ego, merit, planning, responsibility
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We all have enough strength to endure the misfortunes of others.
[Nous avons tous assez de force pour supporter les maux d’autrui.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims] (1665-1678) [tr. E. Stack (1956)]

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Hypocrisy is the tribute that vice pays to virtue.
[L’hypocrisie est un hommage que le vice rend à la vertu.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], ¶ 218 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

(Source (French)). Alternate translations:

Hypocrisie is a Sort of Homage which Vice pays to Vertue.
[tr. Stanhope (1694), ¶ 219]

Hypocrisy is the homage that vice pays to virtue.
[pub. Donaldson (1783), ¶ 231; ed. Lepoittevin-Lacroix (1797), ¶ 209; ed. Carville (1835), ¶ 449; tr. Bund/Friswell (1871), ¶ 218]

Hypocrisy is the homage that vice renders to virtue.
[ed. Gowens (1851), ¶ 227]

Hypocrisy is a tribute vice pays to virtue.
[tr. Heard (1917), ¶ 223; tr Tancock (1959), ¶ 218]

Hypocrisy is a sort of homage which vice pays to virtue.
[tr. Stevens (1939), ¶ 218]

Hypocrisy is the homage vice offers to virtue.
[tr. Kronenberger (1959), ¶ 218]

Hypocrisy is a form of homage that vice pays to virtue.
[tr. Whichello (2016), ¶ 218]

Added on 30-Jan-23 | Last updated 30-Jan-23
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Topics: hypocrisy, vice, virtue
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The true way to be deceived is to think oneself more clever than others.
[Le vrai moyen d’être trompé, c’est de se croire plus fin que les autres.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #127 (1665-1678)

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One of the reasons so few people are to be found who seem sensible and pleasant in conversation is that almost everybody is thinking about what he wants to say himself rather than about answering clearly what is being said to him.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #139 (1665-1678) [tr. L. Tancock (1959)]

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As the stamp of great minds is to suggest much in a few words, so, contrariwise, little minds have the gift of talking a great deal and saying nothing.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #142 (1665) [tr. Tancock (1959)]
(Source)

Added on 15-Mar-17 | Last updated 15-Mar-17
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Topics: blabber, blather, eloquence, speech content, taking, talk, talkative, terseness
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There are reproaches that compliment, and compliments that disparage.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #148 (1665) [tr. Kronenberger (1959)]

Added on 17-Jun-15 | Last updated 17-Jun-15
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Topics: appreciation, backhanded, compliment, damn with faint praise, insult, praise
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The glory of great men must always be measured against the means they have used to acquire it.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #157 (1665-1678) [tr. Tancock (1959)]

Alt. trans.:
"The fame of great men ought to be judged always by the means they used to acquire it."
"The glory of a great man ought always to be estimated by the means used to acquire it."

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Flattery is counterfeit money which, but for vanity, would have no circulation.
[La flatterie est une fausse monnaie qui n’a de cours que par notre vanité]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #158 (1665-1678) [tr. Kronenberger (1959)]

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True bravery is shown by performing without witness what one might be capable of doing before all the world!

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #216 (1665-1678)

Added on 11-Dec-15 | Last updated 11-Dec-15
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Topics: alone, bravery, courage, obscurity, unknown
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Fortunate people seldom mend their ways, for when good luck crowns their misdeeds with success they think it is because they are right.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #227 (1665-1678) [tr. Tancock (1959)]

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Nothing is so contagious as an example, and our every really good or bad action inspires a similar one.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #230 (1665-1678) [tr. Tancock (1959)]

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It is exceedingly clever to know how to hide your cleverness.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #245 (1665-1678) [tr. L. Kronenberger (1959)]

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We try to make virtues out of the faults we have no wish to correct.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #251 (1665-1678) [tr. Tancock (1959)]

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Self-interest sets in motion virtues and vices of all kinds.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #263 (1665-1678) [tr. Tancock (1959)]

Added on 4-Feb-14 | Last updated 31-May-19
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Topics: behavior, ends and means, self-interest, selfishness, vice, virtue
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Few men are sufficiently discerning to appreciate all the evil they do.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #269 (1665-1678) [tr. Tancock (1959)]

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Absence diminishes mediocre passions and increases great ones, as the wind blows out candles and fans flames.
[L’absence diminue les médiocres passions, et augmente les grandes, comme le vent éteint les bougies et allume le feu.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #276 (1665-1678)

Alt. trans.: "Absence lessens the minor passions and increases the great ones, as the wind douses a candle and kindles a fire."

(See DeBussy)

Added on 1-Feb-04 | Last updated 29-Aug-17
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Topics: absence, apart, fire, love, passion, separation
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We often forgive those who bore us, but we cannot forgive those who find us boring.
[Nous pardonnons souvent à ceux qui nous ennuient, mais nous ne pouvons pardonner à ceux que nous ennuyons.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #304 (1665-1678) [tr. L. Tancock (1959)]

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Moderation has been declared a virtue so as to curb the ambition of the great and console lesser folk for their lack of fortune and merit.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #308 (1665-1678) [tr. Tancock (1959)]

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The world oftener rewards the appearances of merit than merit itself.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #312 (1665-1678)
(Source)

Added on 12-Nov-19 | Last updated 12-Nov-19
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Topics: appearances, cynicism, facade, merit, reward, virtue
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Why is it that we have enough memory to recall the most trivial occurrences that have happened to us, but not enough memory to remind us how often we have told them to the same person?
[Pourquoi faut-il que nous ayons assez de mémoire pour retenir jusqu’aux moindres particularités de ce qui nous est arrivé, et que nous n’en ayons pas assez pour nous souvenir combien de fois nous les avons contées à une même personne?]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #313 (1665-1678)

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It is no tragedy to do ungrateful people favors, but it is unbearable to be indebted to a scoundrel.
[Ce n’est pas un grand malheur d’obliger des ingrats, mais c’en est un insupportable d’être obligé à un malhonnête homme.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #317 (1665-1678)

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We own up to minor failings, but only so as to convince others that we have no major ones.
[Nous n’avouons de petits défauts que pour persuader que nous n’en avons pas de grands.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #327 (1665-1678) [tr. L. Tancock (1959)]

Alt. trans.: "We confess to little faults only to persuade ourselves that we have no great ones."

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Circumstances reveal us to others and still more to ourselves.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #345 (1665-1678) [tr. L. Tancock (1959)]

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We rarely find that people have good sense unless they agree with us.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #347 (1665-1678)

Alt. trans.: "We hardly find any persons of good sense save those who agree with us."

Added on 1-Feb-04 | Last updated 21-Oct-13
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Mediocre minds dismiss anything which reaches beyond their own understanding.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #375 (1665-1678)

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We should often blush at our noblest deeds if the world were to see all their underlying motives.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #409 (1665-1678) [tr. Tancock (1959)]

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Almost all our faults are more pardonable than the methods we resort to hide them.
[On n’a guère de défauts qui ne soient plus pardonnables que les moyens dont on se sert pour les cacher.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #411 (1665-1678) (1665)

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Self-confidence adds more to conversation than wit.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #421 (1665-1678) [tr. Kronenberger (1959)]

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We try to make virtues of those faults that we do not wish to correct.
[Nous essayons de nous faire honneur des défauts que nous ne voulons pas corriger.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #442 (1665-1678)

Added on 13-Oct-05 | Last updated 29-Apr-13
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Some people’s faults are becoming, other people’s virtues prove drawbacks.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #442 (1665-1678) [tr. Tancock (1959)]

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In affairs of importance a man should concentrate not so much on making opportunities as on taking advantages of those that arise.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #453 (1665-1678) [tr. Tancock (1959)]

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Our enemies come nearer the truth in the opinions they form of us than we do in our opinion of ourselves.
[Nous essayons de nous faire honneur des défauts que nous ne voulons pas corriger.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #458 (1665-1678)

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Quarrels would not last long if the fault were on one side only.
[Les querelles ne dureraient pas longtemps, si le tort n’était que d’un côté.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #496 (1665-1678) [tr. Tancock (1959)]

Alt. trans.:
"Quarrels would not last so long if the fault were only on one side."
"Quarrels would not last long if the fault were only on one side."

Added on 1-Feb-04 | Last updated 29-Apr-13
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How can we expect somebody else to keep our secret if we cannot keep it ourselves?

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #584 (1665-1678) [tr. Tancock (1959)]

Added on 30-Aug-13 | Last updated 30-Aug-13
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Self-confidence is at the root of most of our confidence in others.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #624 (1665-1678) [tr. L. Tancock (1959)]

Added on 23-Mar-09 | Last updated 29-Apr-13
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To safeguard one’s health at the cost of too strict a diet is a tiresome illness indeed.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #633 (1665-1678) (1665) [tr. Tancock (1959)]

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Ambitious Men cheat themselves, when they fix upon any Ends for their Ambition; those Ends, when they are attained to, are converted into Means, subordinate to something farther.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims] (1665-1678) [tr. Stanhope (1694), Part 4, ¶65]
(Source)

Reported in multiple translations, but no modern ones. I cannot find the analog for it, the French original, or the "official" number.

Appears in the 1706 (Powell) ed. of Stanhope as ¶711.

Alternate translations:

The ambitious deceive themselves in proposing an end to their ambition; for that end, when attained, becomes a means.
[pub. Donaldson (1783), ¶32]

When the ambitious propose an end to their ambition, they deceive themselves; for, when attained, the end becomes a mean.
[ed. Carville (1835), ¶29]

Added on 8-Apr-15 | Last updated 2-Feb-24
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Topics: achievement, ambition, desire, distinction, ends and means, fame, glory, power
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And it is not always because of valour or chastity that men are valiant or women chaste.

[Et ce n’est pas toujours par valeur et par chasteté que les hommes sont vaillants et que les femmes sont chastes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]
(Source)

Introduced in the 4th ed. (1665).

(Source (French)). Alternate translations:

It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]

And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]

It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]

It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]

It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]

Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]

So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]

It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]

And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]

It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]

Added on 23-Feb-24 | Last updated 23-Feb-24
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Topics: bravery, chastity, convenience, courage, hero, modesty, motivation, pragmatism, principle, valor, virtue
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Pride plays a greater part than kindness in our censure of a neighbor’s faults. We criticize faults less to correct them, than to prove that we do not possess them.
[L’orgueil a plus de part que la bonté aux remontrances que nous faisons à ceux qui commettent des fautes; et nous ne les reprenons pas tant pour les en corriger que pour leur persuader que nous en sommes exempts.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶37 (1665-1678) [tr. Heard (1917)]
(Source)

Present from the first edition. (Source (French)). Alternate translations:

We are liberal of our remonstrances and reprehensions towards those, whom we think guilty of miscarriages; but we therein betray more pride, than charity. Our reproving them does not so much proceed from any desire in us of their reformation, as from an insinuation that we our selves are not chargeable with the like faults.
[tr. Davies (1669), ¶142]

Pride hath a greater share than Goodness in the reproofs we give other people for their faults; and we chide them, not so much with a design to mend them, as to make them believe that we ourselves are not guilty of them.
[tr. Stanhope (1694), ¶38]

Pride is more concerned than benevolence in our remonstrances to persons guilty of faults; and we reprove them not so much with a design to correct, as to make them believe that we ourselves are free from such failings.
[pub. Donaldson (1783), ¶349; ed. Lepoittevin-Lacroix (1797), ¶37]

In our reprehensions, pride has a greater share than good nature. We reprove, not so much in order to correct, as to intimate that we hold ourselves free from such failings.
[ed. Carville (1835), ¶309]

Pride has a greater share than goodness of heart in the remonstrances we make to those who are guilty of faults; we reprove not so much with a view to correct them as to persuade them that we are exempt from those faults ourselves.
[ed. Gowens (1851), ¶38]

Pride has a larger part than goodness in our remonstrances with those who commit faults, and we reprove them not so much to correct as to persuade them that we ourselves are free from faults.
[tr. Bund/Friswell (1871), ¶37]

Pride, rather than virtue, makes us reprove those who have done wrong; our reproaches are not so much intended to improve the evil-doer, as to show him that we are quite free of his taint.
[tr. FitzGibbon (1957), ¶37]

Pride plays a greater part than kindness in our remonstrating with those who make mistakes; and we point out their faults, less to correct them than to indicate they are not ours.
[tr. Kronenberger (1959), ¶37]

Pride plays a greater part than kindness in the reprimands we address to wrongdoers; we reprove them not so much to reform them as to make them believe that we are free from their faults.
[tr. Tancock (1959), ¶37]

Pride shares a greater part than the goodness of our hearts in the reprimands we give to those who commit faults; and we do not reprove so much in order to correct them, as in order to persuade them that we are ourselves exempt from those faults.
[tr. Whichello (2016), ¶37]

Added on 16-Mar-24 | Last updated 16-Mar-24
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Topics: censure, criticism, denunciation, ego, error, fault, guilty, pride, self-righteousness
More quotes by La Rochefoucauld, Francois

People who are too much concerned with little things usually become incapable of big ones.

[Ceux qui s’appliquent trop aux petites choses deviennent ordinairement incapables des grandes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶41 (1665-1678) [tr. Kronenberger (1959)]
(Source)

Present from the 1665 edition. See here for more discussion (English).

(Source (French)). Alternate translations:

They that use to employ their minds too much upon Trifles, commonly make themselves incapable of any thing that is serious or great.
[tr. Stanhope (1694), ¶42]

Those who apply themselves too much to little things, commonly become incapable of great ones.
[pub. Donaldson (1783), ¶38; ed. Lepoittevin-Lacroix (1797), ¶41]]

Those who apply themselves much to little things, commonly become incapable of great ones.
[ed. Carville (1835), ¶35]

Those who bestow too much application on trifling things, become generally incapable of great ones.
[ed. Gowens (1851), ¶42]

Those who apply themselves too closely to little things often become incapable of great things.
[tr. Bund/Friswell (1871)]

Undue attention to details tends to unfit us for greater enterprises.
[tr. Heard (1917)]

Too close attention to trifles generally breeds incapacity in matters of moment.
[tr. Stevens (1939)]

Men too involved in details usually become unable to deal with great matters.
[tr. FitzGibbon (1957)]

People too much taken up with little things usually become incapable of big ones.
[tr. Tancock (1959)]

Those who apply themselves too much to little things, ordinarily become incapable of great ones.
[tr. Whichello (2016)]

Added on 5-Apr-24 | Last updated 5-Apr-24
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Topics: capability, deeds, details, distraction, focus, great works, greatness, little things, matters, pettiness, strategy, tactics, trifle, trivia, trivial
More quotes by La Rochefoucauld, Francois

We are never quite as happy, or as unhappy, as we think.
[On n’est jamais si heureux ni si malheureux qu’on s’imagine.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶49 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

Present in the first edition. In the first four editions, the concluding words were "... que l’on pense [whatever one thinks]." In the manuscript, this maxim read:

One is never so unhappy as one fears, nor so happy as one hopes.
[On n’est jamais si malheureux qu’on craint, ni si heureux qu’on espère.]

Another manuscript version is what the Davies translation below derives from:

Les biens et les maux sont plus grands dans notre imagination qu’ils ne le sont en effet, et on n’est jamais si heureux ni si malheureux que l’on pense.

Above notes. (Source (French)). Alternate translations:

Goods and Evils are much greater in our imaginations of them, than they are in effect; and men are never so happy or unhappy, as they think themselves.
[tr. Davies (1669), ¶128; see above.]

None are either so happy or so unhappy, as they imagine.
[pub. Donaldson (1783), ¶211; ed. Lepoittevin-Lacroix (1797), ¶49]

No person is either so happy;, or so unhappy, as he imagines.
[ed. Carville (1835), ¶184]

We are never so happy, or so unhappy, as we imagine.
[ed. Gowens (1851), ¶50]

We are never so happy or so unhappy as we suppose.
[tr. Bund/Friswell (1871); tr. Stevens (1939)]

We are never as happy or unhappy as we think.
[tr. Heard (1917)]

We are never so happy or so unhappy as we think.
[tr. Kronenberger (1959)]

We are never as fortunate or as unfortunate as we suppose.
[tr. Tancock (1959)]

We are never so happy nor so unhappy as we imagine.
[tr. Whichello (2016)]

Added on 1-Feb-04 | Last updated 26-Apr-24
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Topics: exaggeration, happiness, imagination, perspective, self-awareness, self-perception, unhappiness
More quotes by La Rochefoucauld, Francois

Scorn for wealth among philosophers was at bottom a desire to avenge themselves against fate, by despising the very things of which she deprived them. It was a strategic way of avoiding the humiliations of poverty, a roundabout way of gaining an esteem they could not gain through wealth.
[Le mépris des richesses était dans les philosophes un désir cache de venger leur mérite de l’injustice de la fortune par le mépris des mêmes biens dont elle les privait; c’était un secret pour se garantir de l’avilissement de la pauvreté; c’était un chemin détourné pour aller à la considération qu’ils ne pouvaient avoir par les richesses.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶54 (1665-1678) [tr. Kronenberger (1959)]
(Source)

This maxim appeared in the first edition, with various small modifications across subsequent editions.

(Source (French)). Alternate translations:

The contempt of wealth, in the Philosophers, was a secret desire of vindicating their merit, against the injustice of Fortune, by an affected slighting of those goods, whereof she depriv'd them. It was an humorous secret, which they had found out, to indemnifie themselves from the disparagement accessory to Poverty. In fine, it was a winding path, or by-way to get into that esteem, which they could not obtain by Riches.
[tr. Davies (1669), ¶170]

When the Philosophers despised Riches, it was because they had a mind to vindicate their own Merit, and take a Revenge upon the injustice of Fortune, by vilifying those Enjoyments which She had not given them: This was a secret to ward off the Contempt that Poverty brings, a kind of winding By-path to get into the Esteem of the World, and when Riches had not made them considerable, to make themselves so some other way.
[tr. Stanhope (1694), ¶55]

The contempt of riches in the philosophers was a concealed desire of revenging on Fortune the injustice done to their merit, by despising the good she denied them. It was a secret to shelter them from the ignominy of poverty ; a bye-way to arrive at the esteem they could not procure by wealth.
[pub. Donaldson (1783), ¶341; ed. Lepoittevin-Lacroix (1797), ¶54]

Contempt of riches in the old philosophers was a concealed desire of revenge, by despising the good which Fortune had denied them. It was an artful shelter from the disgrace of poverty: a by-way to arrive at that esteem which they could not procure by wealth.
[ed. Carville (1835), ¶301]

The contempt of riches among the philosophers was a hidden desire to revenge their merit for the injustice of Fortune, by contempt of the very advantages of which she deprived them. It was a secret to secure themselves from the degradation of poverty: it was a by road to arrive at that consideration which they could not obtain by riches.
[ed. Gowens (1851), ¶55]

The contempt of riches in philosophers was only a hidden desire to avenge their merit upon the injustice of fortune, by despising the very goods of which fortune had deprived them; it was a secret to guard themselves against the degradation of poverty, it was a back way by which to arrive at that distinction which they could not gain by riches.
[tr. Bund/Friswell (1871)]

The Philosophers' scorn of wealth was but their secret ambition to exalt their merit above fortune by deriding those blessings which Fate denied them. It was a ruse to shield them from the sordidness of poverty, and a subterfuge to attain that distinction which they could not achieve by wealth.
[tr. Heard (1917)]

Contempt of wealth was, among the early philosophers, due to a secret desire to vindicate their worth agaiunst the malignity of fate, by affecting to despise those very gifts of which it deprived them. It was a means of insurance against the ignominy of poverty, a round-about way of acquiring the esteem they were unable to command by the possession of wealth.
[tr. Stevens (1939)]

Philosophers have expressed their contempt for material riches; they thus reveal their wish to vindicate their merit on their fate by displaying their contempt for those gifts which fate has withheld from them; it is a secret remedy to save them from those degradations which poverty entails; it is also an indirect method for obtaining that respect which they cannot gain through wealth.
[tr. FitzGibbon (1957)]

The scorn for riches displayed by the philosophers was a secrete desire to recompense their own merit for the injustice of Fortune by scorning those very benefits she had denied them; it it was a private way of remaining unsullied by poverty, a devious path towards the high respect they could not command by wealth.
[tr. Tancock (1959)]

The contempt which philosophers professed for wealth, was but a hidden desire of getting revenge for their merit upon the injustice of Fortune, by despising those goods of which she had deprived them: it was a secret by which to protect themselves against the degradation of poverty; it was an alternate path by which to gain that consideration which they had not been able to attain through riches.
[tr. Whichello (2016)]

Added on 15-Apr-24 | Last updated 15-Apr-24
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Topics: contempt, disdain, philosopher, riches, sour grapes, wealth
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No occurrences are so unfortunate that the shrewd cannot turn them to some advantage, nor so fortunate that the imprudent cannot turn them to their own disadvantage.

[Il n’y a point d’accidents si malheureux dont les habiles gens ne tirent quelque avantage, ni de si heureux que les imprudents ne puissent tourner à leur préjudice.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶59 (1665-1678) [tr. Tancock (1959)]
(Source)

Present in the original 1665 edition. In manuscript, this was originally drafted as:

One could say that there are no lucky or unfortunate accidents, because clever people know how to take advantage of bad ones, and the imprudent very often turn the most advantageous harm to themselves.

[On pourrait dire qu’il n’y a point d’heurcux ni de malheureux accidents, parce que les habiles gens savent profiter des mauvais, et que les imprudents tournent bien souvent à leur préjudice les plus avantageux.]

(Source (French)). Alternate translations:

It may be affirm'd that either there are not any happy or unhappy accidents, or that all accidents are both happy and unhappy, inasmuch as the prudent know how to make their advantages of the bad, and the imprudent many times turn the most advantageous emergencies to their own prejudice.
[tr. Davies (1669), ¶128]

There is no accident so exquisitely unfortunate, but wise Men will make some advantage of it; nor any so entirely fortunate, but Fools may turn it to their own prejudice.
[tr. Stanhope (1694), ¶60]

No accidents are so unlucky, but that the prudent may draw some advantage from them: nor are there any so lucky, but what the imprudent may turn to their prejudice.
[pub. Donaldson (1783), ¶8; [ed. Lepoittevin-Lacroix (1797), ¶58]

No accidents are so unlucky, but what the prudent may draw some advantages from; nor are there any so lucky, but what the imprudent may turn to their prejudice.
[ed. Carville (1835), ¶5]

There are no circumstances, however unfortunate, that clever people do not extract some advantage from; and none, however fortune, that the imprudent cannot turn to their own prejudice.
[ed. Gowens (1851), ¶60]

There are no accidents so unfortunate from which skillful men will not draw some advantage, nor so fortunate that foolish men will not turn them to their hurt.
[tr. Bund/Friswell (1871)]

A clever man reaps some benefit from the worst catastrophe, and a fool can turn even good luck to his disadvantage.
[tr. Heard (1917)]

No event is so disastrous that the adroit cannot derive some benefit from it, nor so auspicious that fools cannot turn it to their detriment.
[tr. Stevens (1939)]

There is no accident so disastrous that a clever man cannot derive some profit from it: nor any so fortunate that a fool cannot turn it to his disadvantage.
[tr. FitzGibbon (1957)]

There are no experiences so disastrous that thoughtful men cannot derive some profit from them, nor so happy that the thoughtless cannot use them to their harm.
[tr. Kronenberger (1959)]

There are no accidents so unfortunate that clever men may not draw some advantage from them, nor so fortunate that imprudent men may not turn them to their own detriment.
[tr. Whichello (2016)]

Added on 2-Feb-12 | Last updated 3-May-24
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Topics: advantage, bad luck, circumstance, cleverness, disadvantage, dolt, fool, fortune, good luck, luck, misfortune, occurrence, prudence, wisdom
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A shrewd man has to arrange his interests in order of importance and deal with them one by one; but often our greed upsets this order and makes us run after so many things at once that through over-anxiety to have the trivial we miss the most important.
[Un habile homme doit régler le rang de ses intérêts et les conduire chacun dans son ordre. Notre avidité le trouble souvent en nous faisant courir à tant de choses à la fois que, pour désirer trop les moins importantes, on manque les plus considérables.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶66 (1665-1678) [tr. Tancock (1959)]
(Source)

Present in the first, 1665 edition in a slightly longer form:

Un habile homme doit savoir régler le rang de ses intérêts et les conduire chacun dans son ordre. Notre avidité le trouble souvent en nous faisant courir à tant de choses à la fois que, pour désirer trop les moins importantes, nous ne les faisons pas assez servir à obtenir les plus considérables.

(Source (French)). Alternate translations:

In this the prudent man is distinguishable from the imprudent, that he regulates his interests, and directs them to the prosecution of his designs each in their order. Our earnestness does many times raise a disturbance in them, by hurrying us after a hundred things at once. Thence it proceeds, that out of an excessive desire of the less important, we do not what is requisite for the attainment of the most considerable.
[tr. Davies (1669), ¶165]

A wise Man should order his Designs, and set all his Interests in their proper places. This Order is often disturbed by a foolish greediness, which, while it puts us upon pursuing several things at once, makes us eager for matters of less consideration; and while we grasp at trifles, we let go things of greater Value.
[tr. Stanhope (1694), ¶67]

An able man will arrange his interests, and conduct each in its proper order. Our greediness often hurts us, by making us prosecute so many things at once; by too earnestly desiring the less considerable, we lose the more important.
[pub. Donaldson (1783), ¶205; ed. Lepoittevin-Lacroix (1797), ¶65]

An able man will arrange his respective interests;, and conduct each in its proper order. Ambition is often injurious, by tempting us to prosecute too much at once. By earnestly desiring the less considerable, we lose the more important.
[ed. Carville (1835), ¶473]

A clever man should regulate his interests, and place them in proper order. Our avidity often deranges them by inducing us to undertake too many things at once; and by grasping at minor objects, we lose our hold of more important ones.
[ed. Gowens (1851), ¶67]

A clever man ought to so regulate his interests that each will fall in due order. Our greediness so often troubles us, making us run after so many things at the same time, that while we too eagerly look after the least we miss the greatest.
[tr. Bund/Friswell (1871)]

A wise man co-ordinates his interests, and develops them according to their merits. Cupidity defeats its own ends by following so many at once that in our greed for trifles we lose sight of important matters.
[tr. Heard (1917)]

A clever man will know how to range his interests, and will pursue each according to its merits. Our greed, however, will often confuse our method; for we run after so many things at once that we frequently miss what is of importance in pursuit of what is negligible.
[tr. FitzGibbon (1957)]

Clever men should arrange their desires in the proper order and seek each in turn. In our eagerness we often attempt too many things at once, and by striving too much after the small ones we lose the big.
[tr. Kronenberger (1959)]

A wise man ought to arrange his interests in their true order of importance. Our greed often disturbs this order by making us pursue so many things at once that, for too much desiring the least important, we miss those that are most so.
[tr. Whichello (2016)]

Added on 19-Apr-24 | Last updated 19-Apr-24
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Topics: desire, distraction, eagerness, greed, interests, judgment, planning, plans, prioritization, self-control, trivia
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Illustrious deeds, of dazzling brilliance, are represented by politicians as the outcome of great aims, whereas they are usually the result of caprice or passion. Thus the war between Augustus and Antony, though ascribed to their rival ambitions to dominate the world, may have been merely a result of jealousy.

[Ces grandes et éclatantes actions qui éblouissent les yeux sont représentées par les politiques comme les effets des grands desseins, au lieu que ce sont d’ordinaire les effets de l’humeur et des passions. Ainsi la guerre d’Auguste et d’Antoine, qu’on rapporte à l’ambition qu’ils avoient de se rendre maîtres du monde, n’étoit peut-être qu’un effet de jalousie.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶7 (1665-1678) [tr. Stevens (1939)]
(Source)

A version of this appeared in the 1st edition (1665). Variants in the 1st edition include starting with Les, not Ces, and speaking of des grands intérêts, not desseins. The 1st edition also was much more assertive that it étoit un effet de jalousie (was a result of jealousy).(Source (French)). Alternate translations:

Great and heroick actions which dazle their eyes who consider them, are represented by Politicians, as if they were the effects of great Interests; whereas they are ordinarily the effects of humour and passions. Thus the war between Augustus and Marc Antony, which some imputed to the Ambition they had of aspiring to the Empire of the World, was an effect of their mutual jealousie.
[tr. Davies (1669), ¶104]

Those great and glorious Actions, that even dazle our Eyes with their Lustre, are represented by Politicians as the result of great Wisdom and excellent design; whereas in truth, they are commonly the effects of Passion and Humour. Thus the War between Augustus and Antony, which is usually thought to proceed from Greatness of Soul, and the Ambition each of them had to become Master of the World, was very probably no more than Envy and Emulation.
[tr. Stanhope (1694), ¶8]

Great actions, the lustre of which dazzles us, are represented by politicians as the effects of deep design; whereas they are commonly the effects of caprice and passion. Thus the war between Augustus and Antony, supposed to be owing to their ambition to give a master to the world, arose probably from jealousy.
[pub. Donaldson (1783), ¶10; [ed. Lepoittevin-Lacroix (1797), ¶7]

Great actions, the lustre of which dazzles us, are by politicians represented as the effects of deep design, whereas they are commonly the effects of caprice and passion. Thus the war between Augustus and Anthony, supposed to be owing to the ambition of giving a master to the world, arose probably from jealousy.
[ed. Carvill (1835), ¶7]

Those great and brilliant actions which dazzle our eyes, are represented by politicians as the effects of great designs, instead of which they are commonly the effects of caprice and of the passions. Thus the war between Augustus and Antony, which is attributed to the ambition they had of making themselves masters of the world, was, perhaps, nothing but a result of jealousy.
[ed. Gowens (1851), ¶8]

Great and striking actions which dazzle the eyes are represented by politicians as the effect of great designs, instead of which they are commonly caused by the temper and the passions. Thus the war between Augustus and Anthony, which is set down to the ambition they entertained of making themselves masters of the world, was probably but an effect of jealousy.
[tr. Bund/Friswell (1871), ¶7]

Historians would have us believe that the most dazzling deeds are the results of deep-laid plans; more often they are the reuslts of men's moods and passions. Thus the war that Augustus waged against Antony, caused, we are told, by their ambition to be masters of the world, was, perchance, but the outcome of jealousy.
[tr. Heard (1917), ¶7]

Statesmen will often present those great and striking deeds with which they dazzle our eyes as the outcome of some grand design, whereas in fact they are usually the product of mood and of emotion. Thus the struggle between Augustus and Mark Anthony, portrayed as the result of their conflicting ambition each to become sole master of the world, was perhaps caused simply by mutual jealousy.
[tr. FitzGibbon (1957), ¶7]

Politicians explain great and resplendent deeds that dazzle the eye as born of high purpose, where for the most part they derive from whim or passion. Thus the war between Augustus and Antony, which we ascribe to their equal ambition to rule the world, was no more, perhaps, than the result of jealousy.
[tr. Kronenberger (1959), ¶7]

Great and glorious events which dazzle the beholder are represented by politicians as the outcome of grand designs, whereas they are usually products of temperaments and passions. Thus the war between ‘Augustus and Antony, attributed to their passion to seize the mastery of the world, was probably nothing more than a result of jealousy.
[tr. Tancock (1959), ¶7]

Those great and brilliant actions that dazzle the eyes of men are represented by politicians as being the effects of great designs; but they are usually the results of temper and the passions. Thus the war between Augustus and Antony, which is supposed to be due to the ambition they both had of making themselves the masters of the world, was perhaps nothing more than an effect of jealousy.
[tr. Whichello (2016) ¶7]

Added on 16-Dec-24 | Last updated 16-Dec-24
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Topics: caprice, design, emotion, history, passion, plan, reason, temper, temperament, whim
More quotes by La Rochefoucauld, Francois

There are scarcely any who are not ashamed of having loved, when they love no longer.
[Il n’y a guère de gens qui ne soient honteux de s’être aimés quand ils ne s’aiment plus.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶71 (1665-1678) [tr. Stevens (1939)]
(Source)

First appeared in the fifth (1678) edition.

(Source (French)). Alternate translations:

There are few people who are not ashamed of their amours when the fit is over.
[pub. Donaldson (1783), ¶271; ed. Lepoittevin-Lacroix (1797), ¶69]

Most people are ashamed of their amours when the fit is over.
[ed. Carville (1835), ¶232]

There are very few people who, when their love is over, are not ashamed of having been in love.
[ed. Gowens (1851), ¶181]

There are few people who would not be ashamed of being beloved when they love no longer.
[tr. Bund/Friswell (1871)]

There are few of us who are not ashamed of a mutual passion when love has died.
[tr. Heard (1917), ¶177]

When two people have ceased to love, the memory that remains is almost always one of shame.
[tr. FitzGibbon (1957)]

Few people, when they love no longer, but feel shame for having loved.
[tr. Kronenberger (1959)]

There are few people who, when their love for each other is dead, are not ashamed of that love.
[tr. Tancock (1959)]

There are few people who are not ashamed of having loved each other when they no longer do so.
[tr. Whichello (2016)]

Added on 1-Feb-04 | Last updated 10-May-24
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Topics: aftermath, being in love, embarrassment, love, love affair, passion, relationship, shame
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Everyone complains of his memory, but no one complains of his judgment.

[Tout le monde se plaint de sa mémoire, et personne ne se plaint de son jugement.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶89 (1665-1678)

First appeared in the 2nd (1666) edition. The written manuscript adds "because everyone believes they have a lot of it."

(Source (French)). Alternate translations:

Every body complains for want of Memory; but you never find any body complain of the Weakness of his Judgment.
[tr. Stanhope (1694), ¶90]

Every one complains of the badness of his memory, but nobody of his judgment.
[pub. Donaldson (1783), ¶263; ed. Lepoittevin-Lacroix (1797), ¶86]

Of the want of memory every one complains;, but nobody of the want of judgment.
[ed. Carvill (1835), ¶263]

Every one complains of his memory, and no one complains of his judgment.
[ed. Gowens (1851), ¶92]

Everyone blames his memory, no one blames his judgment.
[tr. Bund/Friswell (1871), ¶89]

Everyone blames his memory, no one his judgment.
[tr. Heard (1917), ¶89]

Everyone finds fault with his memory, but none with his judgement.
[tr. Stevens (1939), ¶89]

Everyone complains of his memory, none of his judgment.
[tr. FitzGibbon (1957), ¶89]

Everyone complains of his memory and no one complains of his judgment.
[tr. Kronenberger (1959), ¶89]

Everybody complains of his memory, but nobody of his judgment.
[tr. Tancock (1959), ¶89]

Everybody complains of his memory; but when did you ever hear anybody complain about his judgement?
[tr. Whichello (2016), ¶89]

Added on 1-Feb-04 | Last updated 27-Jul-24
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Topics: complaint, ego, fault, judgment, meme, memory, pride, self-awareness, weakness
More quotes by La Rochefoucauld, Francois

In daily life we are more often liked for our defects than for our qualities.
[Nous plaisons plus souvent dans le commerce de la vie par nos défauts que par nos bonnes qualités.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶90 (1665-1678) [tr. Tancock (1959)]
(Source)

This first appeared in the 5th Ed. (1678). See bottom for parallel maxims.

(Source (French)). Alternate translations:

We are often more agreeable through our faults, than through our good qualities.
[pub. Donaldson (1783), ¶130; [ed. Lepoittevin-Lacroix (1797), ¶97]

We often appear to be more agreeable in our faults than in our good qualities.
[ed. Carvill (1835), ¶114]

In the intercourse of life we more often please by our faults than our good qualities.
[ed. Gowens (1851), ¶232]

In the intercourse of life, we please more by our faults than by our good qualities.
[tr. Bund/Friswell (1871), ¶90]

In everyday existence we please others more by our faults than by our merits.
[tr. Heard (1917), ¶228]

In the ordinary intercourse of life our faults give more pleasure than our virtues.
[tr. Stevens (1939), ¶90]

In daily life our faults are frequently more pleasant than our good qualities.
[tr. FitzGibbon (1957), ¶90]

In the business of living our faults are often more attractive than our virtues.
[tr. Kronenberger (1959), ¶90]

In our dealings with the world, we often please more by our faults than by our good qualities.
[tr. Whichello (2016), ¶90]

The attractiveness of vice or faults versus virtue in human nature was not an uncommon theme in La Rochefoucauld's maxims. Consider the following:

There are some who are disgusting in their merits, and others who please with their faults.
[tr. Winchello (2016), ¶155]

[Il y a des gens dégoûtants avec du mérite, et d’autres qui plaisent avec des défauts.]
[1st ed.]

There are people whose faults beseem them well, and others whose good qualities disgrace them.
[tr. Winchello (2016), ¶251]

[Il y a des personnes à qui les défauts siéent bien, et d’autres qui sont disgraciées avec leurs bonnes qualités.]
[1st ed.]

There are people who enjoy the approval of the world whose sole merit consists in their having vices that are useful in the general affairs of life.
[tr. Winchello (2016), ¶273]

[Il y a des gens, qu’on approuve dans le monde, qui n’ont pour tout mérite que les vices qui servent au commerce de la vie.]
[1st ed.]

There are certain faults which, when displayed in a flattering light, shine more brightly than virtue itself.
[tr. Winchello (2016), ¶354]

[Il y a de certains défauts qui, bien mis en œuvre, brillent plus que la vertu même.]
[4th ed.]

There are bad qualities which make for great talents.
[tr. Winchello (2016), ¶468]

[Il y a de méchantes qualités qui font de grands talents.]
[5th ed.]

Added on 5-Aug-24 | Last updated 5-Aug-24
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Topics: appeal, attractiveness, character, defect, fault, likeability, merit, quality, vice, virtue
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Old men delight in giving good advice as a consolation for the fact that they can no longer set bad examples.
[Les vieillards aiment à donner de bons préceptes, pour se consoler de n’être plus en état de donner de mauvais exemples.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶93 (1665-1678) [tr. Bund/Friswell (1871)]
(Source)

Appeared in the 1st (1665) edition.

(Source (French)). Alternate translations:

Old Folks love mightily to give good Advice, because this makes them some sort of Amends, for being incapable now of setting Ill Examples.
[tr. Stanhope (1694), ¶94]

Old-age gives good advice, when it is no longer able to give bad example.
[pub. Donaldson (1783), ¶322; ed. Lepoittevin-Lacroix (1797), ¶90]

Old men; are fond of giving good advice, to console themselves for being no longer in a position to give bad examples.
[ed. Gowens (1851), ¶97]

Old people like to give good advice, since they can no longer set bad examples.
[tr. Heard (1917), ¶93]

Old people are fond of giving good advice to console themselves for being no longer able to give bad examples.
[tr. Stevens (1939), ¶93]

Old people love to give good advice: it compensates them for their inability nowadays to set a bad example.
[tr. FitzGibbon (1957), ¶93]

Old men love to give good advice to console themselves for not being able to set bad examples.
[tr. Kronenberger (1959), ¶93]

Old people are fond of giving good advice; it consoles them for no longer being capable of setting a bad example.
[tr. Tancock (1959), ¶93]

Old men love to give good precepts in order to console themselves for no longer being able to set bad examples.
[tr. Whichello (2016), ¶93]

Added on 1-Feb-04 | Last updated 9-Aug-24
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Topics: advice, bad example, example, hypocrisy, model, old age, scolding
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He who imagines he can do without the world, deceives himself much: but he who fancies the world cannot do without him, is under a far greater deception.

[Celui qui croit pouvoir trouver en soi-même de quoi se passer de tout le monde se trompe fort; mais celui qui croit qu’on ne peut se passer de lui se trompe encore davantage.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶201 (1665-1678) [ed. Carvill (1835), ¶81]
(Source)

Appeared in the 1st ed. (1665). In manuscript, the first part "Celui qui croit pouvoir trouver en soi-même de quoi se passer de tout le monde" reads "Celui qui croit pouvoir se passer de tout le monde" ("He who believes that he can find in himself enough to do without everyone" reads "He who believes he can do without everyone.").

(Source (French)). Alternate translations:

He that fansies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other people cannot live without him, is a great deal more mistaken.
[tr. Stanhope (1694), ¶202]

He who imagines he can do without the world deceives himself much; but he who fancies the world cannot do without him is still more mistaken.
[pub. Donaldson (1783), ¶93; ed. Lepoittevin-Lacroix (1797), ¶192]

He who thinks he can find in himself the means of doing without others is much mistaken; but he who thinks that others cannot do without him is still more mistaken.
[ed. Gowens (1851), ¶210]

He who thinks he has the power to content the world greatly deceives himself, but he who thinks that the world cannot be content with him deceives himself yet more.
[tr. Bund/Friswell (1871), ¶201]

The man who thinks he can do without the world errs; but the man who thinks the world can [sic] do without him is in still greater error.
[tr. Heard (1917), ¶206]

It is a great mistake for a man to suppose that he can dispense with the world; but it is a much greater one to suppose that the world cannot dispense with him.
[tr. Stevens (1939), ¶201]

A man who believes that his inner resources are such that he can dispense with his fellow-men is committing a serious mistake: it is not, however, so serious as that of the man who believes himself indispensable to others.
[tr. FitzGibbon (1957), ¶201]

The man who thinks he can do without the world is indeed mistaken; but the man who thinks the world cannot do without him is mistaken even worse.
[tr. Kronenberger (1959), ¶201]

The man who thinks he can find enough in himself to be able to dispense with everybody else makes a great mistake, but the man who thinks he is indispensable to others makes an even greater.
[tr. Tancock (1959), ¶201]

He who believes that he can make do without any one else in the world, is very mistaken; but he who believes that nobody in the world could make do without him, deceives himself still more greatly.
[tr. Whichello (2016) ¶201]

Added on 25-Nov-13 | Last updated 23-Aug-24
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Topics: ego, error, humanity, importance, indispensability, insularity, mistake, pride, self-sufficiency, society, world
More quotes by La Rochefoucauld, Francois

Philosophy easily triumphs over past ills and ills to come, but present ills triumph over philosophy.
[La philosophie triomphe aisément des maux passés et des maux à venir; mais les maux présents triomphent d’elle.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶22 (1665-1678) [tr Tancock (1959)]
(Source)

(Source (French)). French variants:

La philosophie triomphe aisément des maux passés et de ceux qu’un ne sont pas prêts d’arriver; mais les maux présents triomphent d'elle.
(1665)]

La philosophie ne fait des merveilles que contre les maux passés ou contre ceux qui ne sont pas prêts d’arriver, mais elle n’a pas grande vertu contre les maux présents.
[Manuscript]

Alternate English translations:

Philosophy may easily triumph over Evils past, as also over those not yet ready to assault a man; but the present triumph over it.
[tr. Davies (1669), ¶87]

Philosophy finds it an easie matter to vanquish past and future Evils, but the present are commonly too hard for it.
[tr. Stanhope (1694), ¶23]

Philosophy easily triumphs over past and future ills; but present ills triumph over philosophy.
[pub. Donaldson (1783), "Ills" ¶242]

Philosophy easily triumphs over ills both past and future; but present ills triumph over philosophy.
[ed. Carville (1835), "Ills" ¶211]

Philosophy easily triumphs over past and future ills: but religion only triumphs over the present ones.
[ed. Carville (1835), "Philosophers" ¶303]

Philosophy triumphs easily over past, and over future evils, but present evils triumph over philosophy.
[ed. Gowens (1851), ¶23]

Philosophy triumphs easily over past evils and future evils; but present evils triumph over it.
[tr. Bund/Friswell (1871)]

Philosophy easily masters past and future ills, but the sorrow of the moment is the master of philosophy.
[tr. Heard (1917)]

Philosophy easily conquers both past and future misfortunes, but is conquered by the misfortunes of the moment.
[tr. Stevens (1939)]

Philosophy can easily triumph over past misfortunes and over those that lie ahead: but the misfortunes of the present will triumph over our philosophy.
[tr. FitzGibbon (1957)]

Philosophy triumphs with ease over misfortunes past and to come, but present misfortunes triumph over it.
[tr. Kronenberger (1959)]

Philosophy triumphs easily over past and future evils; but present evils triumph over it.
[tr. Whichello (2016)]

Added on 30-Jul-15 | Last updated 19-Jan-24
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Topics: adversity, composure, pain, philosopher, philosophy, present, trouble
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It takes a clever man to hide his cleverness.
[C’est une grande habileté que de savoir cacher son habileté.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶245 (1678) [tr. Heard (1917), ¶253]
(Source)

In the 1665 edition, this read: Le plus grand art d’un habile homme est celui de savoir cacher son habileté.

(Source (French)). Alternate translations:

It is a Great Act of Wisdom to be able to Conceal one's being Wise.
[tr. Stanhope (1694), ¶246]

It requires no small degree of ability to know when to conceal it.
[pub. Donaldson (1783), "Ability," ¶4]

It is a great ability to be able to conceal one's ability.
[ed. Gowens (1851), ¶257]

There is great ability in knowing how to conceal one's ability.
[tr. Bund/Friswell (1871), ¶245]

It is the height of art to conceal art.
[tr. Stevens (1939), ¶245]

A very clever man will know how to hide his cleverness.
[tr. FitzGibbon (1957), ¶245]

It is exceedingly clever to know how to hide your cleverness.
[tr. Kronenberger (1959), ¶245]

To conceal ingenuity is ingenuity indeed.
[tr. Tancock (1959), ¶245]

It is great cleverness to know how to hide our cleverness.
[tr. Whichello (2016), ¶245]

Added on 26-Jul-07 | Last updated 9-Feb-24
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Topics: cleverness, concealment, discretion, facade, hiding, wisdom, wit
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We make promises to the extent that we hope, and keep them to the extent that we fear.
[Nous promettons selon nos espérances, et nous tenons selon nos craintes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶38 (1665-1678) [tr. Kronenberger (1959)]
(Source)

Present from the 1st edition in 1665.

(Source (French)). Alternate translations:

Our Promises are always made with a reflection on our Hopes, and perform'd according to our fears.
[tr. Davies (1669), ¶16]

We promise in proportion to our Hopes,
and we keep in proportion to our Fears
[tr. Stanhope (1694), ¶39]

We promise in proportion to our Hopes, and we keep our Word in proportion to our Fears.
[tr. Stanhope (1706), ¶39]

We promise according to our hopes, and perform according to our fears.
[pub. Donaldson (1783), ¶357; [ed. Lepoittevin-Lacroix (1797); ed. Gowens (1851), ¶39]

We promise according to our hopes; we perform according to our fears.
[ed. Carville (1835), ¶463; tr. Bund/Friswell (1871)]

Promises are measured by hope; performances by fear.
[tr. Heard (1917)]

Our promises are measured by our hopes; our performances by our fears.
[tr. Stevens (1939)]

Our promises are made in hope, and kept in fear.
[tr. FitzGibbon (1957)]

Our promises are made in proportion to our hopes, but kept in proportion to our fears.
[tr. Tancock (1959)]

We make promises according to our hopes, and keep them according to our fears.
[tr. Whichello (2016)]

Added on 8-Oct-12 | Last updated 22-Mar-24
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True love, like a ghost, is much talked of but seldom seen.
[Il est du véritable amour comme de l’apparition des esprits tout le monde en parle, mais peu de gens en ont vu.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶76 (1665-1678) [tr. Stevens (1939)]
(Source)

Present in the 1st (1665) edition; in that edition, the first phrase read more globally as "Il est de l’amour comme de l’apparition ..."

(Source (French)). Alternate translations:

It is with True Love, as with Ghosts and Apparitions, a thing that every body talks of, and scarce any body hath seen.
[tr. Stanhope (1694), ¶77]

It is with true love as with apparitions. Every one talks of it, but few have ever seen it.
[ed. Gowens (1851), ¶80]

There is real love just as there are real ghosts; every person speaks of it, few persons have seen it.
[tr. Bund/Friswell (1871)]

True love is like a ghost; everyone talks of it, few have seen it.
[tr. Heard (1917)]

True love is like psychic experience. Everybody tells ghost stories but few of us have ever seen a ghost.
[tr. FitzGibbon (1957)]

True love is like seeing ghosts; we all talk about it, but few of us have ever seen one.
[tr. Kronenberger (1959)]

True love is like ghostly apparitions: everybody talks about them but few have ever seen one.
[tr. Tancock (1959)]

It is with true love as it is with ghosts: everybody talks about it, but few have seen it.
[tr. Whichello (2016)]

Added on 1-Feb-04 | Last updated 7-Jun-24
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Topics: ghost, love, true love
More quotes by La Rochefoucauld, Francois

In most men love of justice is only fear of suffering injustice.
[L’amour de la justice n’est en la plupart des hommes que la crainte de souffrir l’injustice.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶78 (1665-1678) [tr. Tancock (1959)]
(Source)

This is thought to be a summary of the two maxims given at the bottom. When first recorded by La Rochefoucauld, it also lacked the qualifier "in most men [en la plupart des hommes]."

(Source (French)). Alternate translations:

In the greatest part of men, [the Love of Justice] is only a fear of suffering injustice.
[tr. Davies (1669), ¶39]

What the Generality of People call the Love of Justice, is only the Fear of suffering by Injustice.
[tr. Stanhope (1694), ¶79]

The love of justice in most men, is the fear of suffering by injustice.
[pub. Donaldson (1783), ¶264]

The love of Justice, in most men, is the fear of suffering by injustice.
[ed. Lepoittevin-Lacroix (1797), ¶75]

The love of justice often means no more than the fear of suffering by injustice.
[ed. Carvill (1835), ¶452]

Love of justice in the generality of men is only the fear of suffering from injustice.
[ed. Gowens (1851), ¶84]

The love of justice is simply in the majority of men the fear of suffering injustice.
[tr. Bund/Friswell (1871), ¶78]

In most men love of justice is but the fear of suffering injustice.
[tr. Heard (1917), ¶78]

Love of justice is in most cases merely fear of suffering injustice.
[tr. Stevens (1939), ¶78]

For most men the love of justice is only the fear of suffering injustice.
[tr. FitzGibbon (1957), ¶78]

Love of justice, in most men, is only a fear of encountering injustice.
[tr. Kronenberger (1959), ¶78]

Love of justice in most men is merely the fear of suffering injustice.
[tr. Whichello (2016), ¶78]

La Rochefoucauld seems to have distilled the following two maxims down into what became ¶78 in later editions:

¶578 (¶78 in 1665 ed.):

Justice is no more than a lively fear that our belongings will be taken away from us. This is at the root of men's consideration and respect for all the interests of others, and their scrupulous care never to do them wrong. This fear keeps a man within the bounds marked out for him by his birth or fortune, and without it he would constantly be encroaching on the rights of others.
[tr. Tancock (1959)]

[La justice n’est qu’une vive appréhension qu’on ne nous ôte ce qui nous appartient ; de là vient cette considération et ce respect pour tous les intérêts du prochain, et cette scrupuleuse application à ne lui faire aucun préjudice. Cette crainte retient l’homme dans les bornes des biens que la naissance ou la fortune lui ont donnés ; et sans cette crainte, il feroit des courses continuelles sur les autres.]
(Source)

¶580 (¶90 in 1665 ed.):

People hate injustice not through distaste for it but because of the harm it does them.
[tr. Tancock (1959)]

[On blâme l’injustice, non pas par l’aversion que l’on a pour elle, mais pour le préjudice que l’on en reçoit.]
(Source)

Added on 1-Feb-04 | Last updated 13-Jul-24
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Topics: fear, injustice, justice, personal, principle, virtue
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We should be more ashamed to distrust our friends than to be deceived by them.

[Il est plus honteux de se défier de ses amis que d’en être trompé.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶84 (1665-1678) [tr. Heard (1917)]
(Source)

First appeared in the second (1666) edition. Compare to Maxim 86, also from that edition: "Our distrust justifies the deception of others [Notre défiance justifie la tromperie d’autrui.]"

(Source (French)). Alternate translations:

It is much less for a Man's Honour to distrust his Friends, than to be deceived by them.
[tr. Stanhope (1694), ¶85]

It is more dishonourable to distrust a friend, than to be deceived by him.
[pub. Donaldson (1783), ¶171; ed. Lepoittevin-Lacroix (1797), ¶81; ed. Carvill (1835), ¶151]

It is more disgraceful to distrust; one's friends than to be deceived by them.
[ed. Gowens (1851), ¶87]

It is more disgraceful to distrust than to be deceived by our friends.
[tr. Bund/Friswell (1871), ¶84]

It is more disgraceful to mistrust one's friends than to be the victim of their treachery.
[tr. Stevens (1939), ¶84]

It is more shameful to distrust one's friends than to be deceived by them.
[tr. FitzGibbon (1957), ¶84; tr. Tancock (1959), ¶84]

It is more shameful to distrust our friends than to be deceived by them.
[tr. Kronenberger (1959), ¶84; tr. Whichello (2016), ¶84]

Added on 22-Jul-24 | Last updated 22-Jul-24
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Topics: deception, disgrace, faith, friend, friendship, honor, mistrust, shame, trust
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It often happens that things come into the mind in a more finished form than could have been achieved after much study.

[Il arrive souvent que des choses se présentent plus achevées à notre esprit qu’il ne les pourrait faire avec beaucoup d’art.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶101 (1665-1678) [tr. Tancock (1959)]
(Source)

Present in the 1st (1665) edition, where variants included the phrase:

There are pretty things that the mind does not seek, and that it finds all completed in itself; it seems that they are hidden there, like gold and diamonds in the bosom of the earth.

[Il y a des jolies choses que l’esprit ne cherche point, et qu’il trouve toutes achevées en lui-même; il semble qu’elles y soient cachées, comme l’or et les diamants dans le sein de la terre.]

(Source (French)). Alternate translations:

There are certain ingenious things which the mind seeks not after, but finds brought to their full perfection in it self; so that it should seem they lay hid there, as Gold and Diamonds do in the bosom of the earth.
[tr. Davies (1669), ¶190]

It often happens, that some things offer themselves to our Wit, and are finer description in the very first thought, than it is possible for a man to make them by the Additions of Art and Study.
[tr. Stanhope (1694), ¶102]

It often happens, that some Things offer themselves finer in the very first Thought, than it were possible for a Man to have made them by Art and Study.
[pub. Donaldson (1783)]

It often happens, that things present themselves to the mind; more finished, than we, with much labour, can make them.
[ed. Gowens (1851), ¶391]

It often happens; that things present themselves to our minds in a more complete state than we could by much art make them arrive at.
[tr. Bund/Friswell (1871), ¶104]

Ideas often flash across our minds more complete than we could make them after much labour.
[tr. Heard (1917), ¶101]

It often happens that ideas reach our mind in a state of perfection exceeding that which our intellect, with all the resources of art, could fashion.
[tr. FitzGibbon (1957), ¶101]

Things often spring spontaneously to mind in a more finished form than could be achieved with great labor and thought.
[tr. Kronenberger (1959), ¶101]

Added on 26-May-09 | Last updated 18-Nov-24
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Those who know their own minds do not always know their own hearts.
[Tous ceux qui connaissent leur esprit ne connaissent pas leur coeur.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶103 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

Present in the 1st (1665) edition as "Bien des gens connoissent leur esprit, qui ne connoissent pas leur cœur." In manuscript, given as "On peut connaître son esprit; mais qui peut connoître son cœur?"

(Source (French)). Alternate translations:

Many People are Acquainted with their own Wit, that are not Acquainted with their own Heart.
[tr. Stanhope (1694), ¶104]

Many People are acquainted with their own Abilities, that are not acquainted with their own Hearts.
[tr. Stanhope (1706), ¶104]

Men are sometimes well acquainted with their head, when they are not so with their heart.
[pub. Donaldson (1783), ¶216; ed. Lepoittevin-Lacroix (1797), ¶100]

A man may be well acquainted; with his head, whilst he is far from being so with his heart.
[ed. Carvill (1835), ¶188]

It is not all who know their heads who know their hearts.
[ed. Gowens (1851), ¶106]

Those who know their minds do not necessarily know their hearts.
[tr. Bund/Friswell (1871), ¶103]

Those who know their minds best, know their hearts least.
[tr. Heard (1917), ¶103]

Not every one who knows his own mind knows his own heart also.
[tr. Stevens (1939), ¶103]

Not all those who know their minds know their hearts as well.
[tr. Kronenberger (1959), ¶103]

Not everyone who understands his own mind understands his heart.
[tr. Tancock (1959), ¶103]

All those who know their minds do not necessarily know their hearts.
[tr. Whichello (2016) ¶103]

Added on 1-Feb-04 | Last updated 6-Dec-24
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Topics: emotion, hearts, minds, self-awareness, self-knowledge, thought
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With nothing are we so generous as advice.
[On ne donne rien si libéralement que ses conseils]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶110 (1665-1678) [tr. Kronenberger (1959)]
(Source)

A contemporary commentator included a notation, "... except at the Palace, where everything is paid for [excepté au Palais, où l’on paye tout]."

Appeared in the 1st edition. A 1665 variant read:

There is no pleasure that one gives more willingly to a friend than that of giving him advice.

[Il n’y a point de plaisir qu’on fasse plus volontiers à un ami que celui de lui donner conseil.]

(Source (French)). Alternate translations:

There is nothing that Men are so free of, as their Advice.
[tr. Stanhope (1694), ¶111]

There is nothing of which we are so liberal as of advice.
[pub. Donaldson (1783), ¶18; ed. Lepoittevin-Lacroix (1797), ¶107]

Of nothing are we so liberal as advice.
[ed. Carvill (1835), ¶15]

We give away nothing so liberally as advice.
[ed. Gowens (1851), ¶113]

Nothing is given so profusely as advice.
[tr. Bund/Friswell (1871), ¶110]

We are never as liberal as with advice.
[tr. Heard (1917), ¶110]

We are free with nothing so much as with our advice.
[tr. Stevens (1939), ¶110]

There is nothing we give more lavishly than our advice.
[tr. FitzGibbon (1957), ¶110]

We give nothing so liberally as our advice.
[tr. Tancock (1959), ¶110]

We give nothing so liberally as advice.
[tr. Whichello (2016) ¶110]

Added on 28-May-08 | Last updated 22-Dec-24
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It is as easy to deceive oneself without perceiving it, as it is difficult to deceive others without their perceiving it.

[Il est aussi facile de se tromper soi-même sans s’en apercevoir qu’il est difficile de tromper les autres sans qu’ils s’en aperçoivent.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶115 (1665-1678) [ed. Gowens (1851), ¶118]
(Source)

Present in 1st edition (1665). (Source (French)). Alternate translations:

It is as easie for a man to be self-deceiv'd, without being sensible of it, as it is hard to deceive others, without their perceiving it.
[tr. Davies (1669), ¶18]

It is as easie a matter to deceive a Mans self, and not be sensible of it, as it is hard to impose upon others, and yet for them not to be sensible of it.
[tr. Stanhope (1694), ¶116]

It is as easy to deceive ourselves without our perceivng it, as it is difficult to deceive others without their perceiving it.
[pub. Donaldson (1783), ¶90; ed. Lepoittevin-Lacroix (1797), ¶112]

It is as easy to deceive ourselves; without perceiving it, as it is difficult to deceive others without being perceived.
[ed. Carvill (1835), ¶78]

It is as easy unwittingly to deceive oneself as to deceive others.
[tr. Bund/Friswell (1871), ¶115]

It is as easy to deceive ourselves without realizing it, as it is hard to avoid detection in our deception of others.
[tr. Heard (1917), ¶115]

It is as easy to delude ourselves unknowingly, as it is difficult to delude others without their knowing it.
[tr. Stevens (1939), ¶115]

It is as easy to deceive oneself without noticing it as it is difficult to deceive others without their realizing the deception.
[tr. FitzGibbon (1957), ¶115]

It is as easy to deceive ourselves without knowing it as it is hard to deceive others without their finding it out.
[tr. Kronenberger (1959), ¶115]

It is as easy to deceive ourselves without noticing it as it is hard to deceive others without their noticing.
[tr. Tancock (1959), ¶115]

It is as easy to deceive ourselves without our perceiving it, as it is difficult to deceive others without their perceiving it.
[tr. Whichello (2016) ¶115]

Added on 1-Feb-04 | Last updated 27-Dec-24
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We become so accustomed to disguise ourselves to others that at last we are disguised to ourselves.
[Nous sommes si accoutumés à nous déguiser aux autres qu’enfin nous nous déguisons à nous-mêmes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶119 (1665-1678) [tr. Bund/Friswell (1871)]
(Source)

Appeared in the 1st edition (1665). Another 1665 variant began "La coutume que nous avons de nous déguiser aux autres, pour acquérir leur estime, fait qu’enfin … [The custom we have of disguising ourselves to others, in order to gain their esteem, means that finally…]"

(Source (French)). Alternate translations:

We are so used to dissemble with other People, that in time we come to Deceive and Dissemble with our selves.
[tr. Stanhope (1694), ¶120]

We were so used to disguise ourselves to others, that at last we become disguised even to ourselves.
[pub. Donaldson (1783), ¶102; ed. Lepoittevin-Lacroix (1797), ¶116]

We are so used to disguise ourselves to others, that at last we become disguised to ourselves.
[ed. Carvill (1835), ¶91]

We are so much accustomed to disguise ourselves to others, that at length we disguise ourselves to ourselves
[ed. Gowens (1851), ¶122]

We spend so much time deceiving others that we end by deceiving ourselves.
[tr. Heard (1917), ¶119]

We are so accustomed to adopting a mask before others that we end by being unable to recognize ourselves.
[tr. FitzGibbon (1957), ¶119]

We get so much in the habit of wearing a disguise before others that we finally appear disguised before ourselves.
[tr. Kronenberger (1959), ¶119]

We are so used to disguising ourselves from others that we end by disguising ourselves from ourselves.
[tr. Tancock (1959), ¶119]

So accustomed do we become to disguising ourselves from others that, at length, we disguise ourselves from ourselves.
[tr. Whichello (2016) ¶119]

Compare this to ¶373:

We sometimes shed tears which at first deceive only others, but in the end deceive ourselves also. [tr. Stevens (1939), ¶373]

Added on 1-Feb-04 | Last updated 4-Jan-25
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Topics: deception, disguise, facade, mask, pretense, self-awareness, self-deception
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We betray more often through weakness than through deliberate intention to betray.
[L’on fait plus souvent des trahisons par foiblesse que par un dessein formé de trahir.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶120 (1665-1678) [tr. Tancock (1959)]
(Source)

Present in the 1st edition (1665). The manuscript has a variant form:

La foiblesse fait commettre plus de trahisons que le véritable dessein de trahir.

[Weakness makes one commit more betrayals than the real intention to betray.]

(Source (French)). Alternate translations:

Weakness occasions the committing of more treacherous actions, than the real design of being treacherous.
[tr. Davies (1669), ¶178]

Treachery is oftner the Effect of Weakness, than of a fixed Design.
[tr. Stanhope (1694), ¶121]

Treachery is oftner the Effect of Weakness than of a form'd Design.
[tr. Stanhope (1706), ¶121]

Men are oftener treacherous through weakness than design.
[pub. Donaldson (1783), ¶425; ed. Lepoittevin-Lacroix (1797), ¶117]

Men are treacherous oftener through weakness than design.
[ed. Carvill (1835), ¶402]

Men are more often guilty of treachery from weakness of character than from any settled design to betray.
[ed. Gowens (1851), ¶123]

We often act treacherously more from weakness than from a fixed motive.
[tr. Bund/Friswell (1871), ¶120]

Deception is more often the fruit of weakness than of an intent to deceive.
[tr. Heard (1917), ¶120]

Treachery is the result of weakness more often than of a deliberate intention to betray.
[tr. Stevens (1939), ¶120]

Treason is more often the result of weakness than of a deliberate plan to betray.
[tr. FitzGibbon (1957), ¶120]

We are oftener treacherous through weakness than through calculation.
[tr. Kronenberger (1959), ¶120]

We betray more often from weakness than out of a resolute intention to betray.
[tr. Whichello (2016) ¶120]

Added on 1-Feb-04 | Last updated 24-Jan-25
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Topics: betrayal, deception, dishonor, intent, treachery, weakness
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Tricks and Treachery are the practice of Fools that have not Wit enough to be Honest.
[Les finesses et les trahisons ne viennent que de manque d’habileté.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶126 (1665-1678) [tr. Stanhope (1694), ¶127]
(Source)

Present in the 1st (1665) edition. A 1665 variant reads:

Si on étoit toujours assez habile, on ne ferait jamais de finesses ni de trahisons.

[If one were sufficiently able, one would never do tricks or treasons]

(Source (French)). Alternate translations:

Cunning and treachery proceed from want of capacity.
[pub. Donaldson (1783), ¶80; ed. Lepoittevin-Lacroix (1797), ¶122]

Cunning and treachery proceed often from want of capacity.
[ed. Carvill (1835), ¶68]

Treacheries and acts of artifice only originate in the want of ability.
[ed. Gowens (1851), ¶129]

Cunning and treachery are the offspring of incapacity.
[tr. Bund/Friswell (1871), ¶126]

Trickery and treachery are a mark of stupidity.
[tr. Heard (1917), ¶126]

Guile and treachery are merely the result of want of talent.
[tr. Stevens (1939), ¶126]

Cunning and treachery come solely from a lack of skill.
[tr. FitzGibbon (1957), ¶126]

Tricks and treachery are merely proof of lack of skill.
[tr. Kronenberger (1959), ¶126]

Intrigues and treasons simply come from lack of adroitness.
[tr. Tancock (1959), ¶126]

Cunning and treachery are given rise to by mere incompetence.
[tr. Whichello (2016)]

Added on 1-Feb-04 | Last updated 17-Feb-25
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Topics: betrayal, cheating, cunning, deception, guile, intrigue, lying, treachery, tricks
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The surest method of being deceived is to believe that one is cleverer than others.
[Le vrai moyen d’être trompé, c’est de se croire plus fin que les autres]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶127 (1665-1678) [tr. FitzGibbon (1957), ¶127]
(Source)

Present in the 1st (1665) edition. Another 1665 variant:
On est fort sujet à être trompé quand on croit être plus fin que les autres.

[We are very liable to be deceived when we believe ourselves to be more subtle than others.]

(Source (French)). Alternate translations:

The sure way to be cheated is, to fancy ourselves more cunning than others.
[pub. Donaldson (1783), ¶81; ed. Lepoittevin-Lacroix (1797), ¶123; ed. Carvill (1835), ¶69]

The true method of being deceived is to think oneself more cunning than others.
[ed. Gowens (1851), ¶130]

The true way to be deceived is to think oneself more knowing than others.
[tr. Bund/Friswell (1871), ¶127]

The surest way to be deceived is to think one's self cleverer than one's neighbor.
[tr. Heard (1917), ¶127]

The best way to be outwitted is to believe ourselves cleverer than others.
[tr. Stevens (1939), ¶127]

The surest way to be outwitted is to suppose yourself sharper than others.
[tr. Kronenberger (1959), ¶127]

The surest way to be taken in is to think oneself craftier than other people.
[tr. Tancock (1959), ¶127]

The best way to be deceived is to think ourselves more cunning than others.
[tr. Whichello (2016) ¶127]

Added on 7-Feb-25 | Last updated 7-Feb-25
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Topics: cheating, cleverness, craftiness, cunning, deceiving, deception, ego, fooling, outwitting, pride
More quotes by La Rochefoucauld, Francois

We are never so ridiculous through what we are as through what we pretend to be.
[On n’est jamais si ridicule par les qualités que l’on a que par celles que l’on affecte d’avoir.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶134 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

Present in the 1st (1665) edition.

(Source (French)). Alternate translations:

The Qualities a man really hath, make him not so ridiculous as those which out of pure affectation he pretends to have.
[tr. Davies (1669), ¶15]

Men become Ridiculous, not so much for the Qualities they have, as those they would be thought to have, when they really have them not.
[tr. Stanhope (1694), ¶135]

We are never made so ridiculous by the qualities we have, as by those we affect to have.
[pub. Donaldson (1783), ¶22; ed. Lepoittevin-Lacroix (1797), ¶130]

Never are we made so ridiculous; by the qualities we have, as by those we affect to have.
[ed. Carvill (1835), ¶19]

We are never so ridiculous from the qualities we have, as from those we affect to have.
[ed. Gowens (1851), ¶137]

We are never so ridiculous from the habits we have as from those that we affect to have.
[tr. Bund/Friswell (1871), ¶134]

Our true qualities never make us as ridiculous as those we affect.
[tr. Heard (1917), ¶134]

Our real qualities never excite such ridicule as those we pretend to possess.
[tr. Stevens (1939), ¶134]

We are never so ridiculous for the qualities we have as for those we pretend to.
[tr. Kronenberger (1959), ¶134]

We are never so ridiculous through qualities we have as through those we pretend to have.
[tr. Tancock (1959), ¶134]

One is never as ridiculous with the qualities one has, as with those one affects to have. [tr. Siniscalchi (c. 1994)]

We are never so ridiculous in our personal qualities, as in those which we pretend to have.
[tr. Whichello (2016) ¶134]

Added on 1-Feb-04 | Last updated 7-Mar-25
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Topics: affectation, deceit, disingenuity, facade, fool, image, joke, pretending, pretense, qualities, ridicule, ridiculousness, scorn
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We refuse praise from a desire to be praised twice.
[Le refus des louanges est un désir d’être loué deux fois.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶149 (1665-1678) [tr. Kronenberger (1959)]
(Source)

Present since the 1st edition. Brund/Friswell note a variant 1665 version which they translate: "The modesty which pretends to refuse praise is but in truth a desire to be praised more highly."

See also ¶327, and Chesterfield (1750).

(Source (French)). Alternate translations:

That Modesty which stands so much upon the refusal of [praises], is indeed but a desire of having such as are more delicate.
[tr. Davies (1669), ¶151]

He that refuses Praises the first time it is offered, does it, because he would hear it a second.
[tr. Stanhope (1694), ¶150]

A refusal of praise is a desire to be praised twice.
[pub. Donaldson (1783), ¶368; ed. Lepoittevin-Lacroix (1797), ¶143]

Resistance to praise is a desire to be praised twice.
[ed. Carvill (1835), ¶325]

A refusal of praise; is a desire to be praised twice.
[ed. Gowens (1851), ¶152]

The refusal of praise is only the wish to be praised twice.
[tr. Bund/Friswell (1871), ¶149]

We decline commendation that we may be twice commended.
[tr. Heard (1917), ¶149]

To disclaim admiration is to desire it in double measure.
[tr. Stevens (1939), ¶149]

The refusal to accept praise is the desire to be praised twice over.
[tr. FitzGibbon (1957), ¶149]

To refuse to accept praise is to want to be praised twice over.
[tr. Tancock (1959), ¶149]

The refusal of praise is a desire to be praised twice over.
[tr. Siniscalchi (c. 1994)]

The refusal of praise is a desire to be praised twice.
[tr. Whichello (2016) ¶149]

Added on 22-Mar-25 | Last updated 22-Mar-25
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Topics: admiration, applause, commendation, ego, false-modesty, modesty, praise
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We are held to our duty by laziness and timidity, but often our virtue gets all the credit.

[Pendant que la paresse et la timidité nous retiennent dans notre devoir, notre vertu en a souvent tout l’honneur.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶169 (1665-1678) [tr. Tancock (1959)]
(Source)

Appeared in the 1st ed. (1665) as:

While laziness and timidity alone have the merit of keeping us in our duty, our virtue often has all the honour.

[Pendant que la paresse et la timidité ont seules le mérite de nous tenir dans notre devoir, notre vertu en a souvent tout l’honneur.]

In the manuscript version this read:

Shame, laziness and timidity alone retain the merit of holding us back from our duty, while our virtue has all the honor.

[La honte, la paresse et la timidité conservent toutes seules le mérite de nous retenir dans notre devoir, pendant que notre vertu en a tout l’honneur.]

In a letter to J. Esprit, La Roswchefoucauold phrased it this way:

It must be admitted that virtue, by which we boast of doing everything good that we do, would not always have the strength to hold us back from the rules of our duty, if laziness, timidity, or shame did not make us see the disadvantages of departing from them.

[Il faut avouer que la vertu, par qui nous nous vantons de faire tout ce que nous faisons de bien, n’aurait pas toujours la force de nous retenir dans les règles de notre devoir, si la paresse, la timidité, ou la honte ne nous faisoient voir les inconvénients qu’il y a d’en sortir.]

Variations of this sentiment around the hypocrisy of vices serving as virtue show up a lot in La Rochefoucauld's maxims. See the Epigraph, and ¶¶ 1, 200, 205, 218, 220, 237, 241, 253, 266, 354, and 442.

(Source (French)). Alternate translations:

We are many times kept within the limits of our duty by Shame, Sloth, and Timorousness, while in the mean time our Virtue hath all the credit of it.
[tr. Davies (1669), ¶5]

Many People are kept within their Duty, because they have not the Courage, or will not be at the pains of being wicked; and in such cases oftentimes our Vertue runs away with all the Praise.
[tr. Stanhope (1694), ¶170]

Idleness, timidity, and shame, often keep us within the bounds of duty; whilst virtue seems to run away with the honour.
[pub. Donaldson (1783), ¶233; ed. Lepoittevin-Lacroix (1797), ¶163]

Idleness, timidity, or shame, often keeps us within the bounds of duty; whilst virtue seems to run away with the honour of it.
[ed. Carvill (1835), ¶202]

Indolence and timidity often keep us to our duty, while our virtue carries off all the credit of doing so.
[ed. Gowens (1851), ¶172]

Idleness and fear keeps us in the path of duty, but our virtue often gets the praise.
[tr. Bund / Friswell (1871), ¶169]

Although it is frequently laziness and timidity that keep us within the path of duty, it is virtue that reaps the credit.
[tr. Heard (1917), ¶169]

Though indolence and timidity keep us to the path of duty, virtue often gets all the credit.
[tr. Stevens (1939), ¶169]

When laziness or cowardice keeps us to the path of duty, the credit is often given entirely to our honour.
[tr. FitzGibbon (1957), ¶169]

When laziness and timidity yokes us to our duties, we often give virtue the credit for it.
[tr. Kronenberger (1959), ¶169]

While it is idleness and timidity that retain us in our duty, our virtue takes all the credit.
[tr. Whichello (2016), ¶169]

Added on 19-Aug-24 | Last updated 19-Aug-24
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Topics: character, cowardice, fear, hypocrisy, laziness, motivation, shame, sloth, timidity, virtue
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Pure Valour, if there were any such thing, would consist in the doing of that without witnesses, which it were able to do, if all the world were to be spectators thereof.
[La pure valeur (s’il y en avait) serait de faire sans témoins ce qu’on est capable de faire devant le monde.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶216 (1665-1678) [tr. Davies (1669), ¶97]
(Source)

(Source (French, 1665 ed., ¶229)). In the final edition (1678, ¶216), the original French had been modified to:

La parfaite valeur est de faire sans témoins ce qu’on seroit capable de faire devant tout le monde.

Alternate translations:

True Valour would do all that, when alone, that it could do, if all the World were by.
[tr. Stanhope (1694), ¶217]

Perfect valour consists in doing without witnesses all we should be capable of doing before the whole world.
[pub. Donaldson (1783), ¶431]

Perfect valour consists in doing, without witness, all that we should be capable of doing before the whole world.
[ed. Carville (1835), ¶367]

Perfect valor is to do unwitnessed what we should be capable of doing before all the world.
[ed. Gowens (1851), ¶225]

Perfect valour is to do without witnesses what one would do before all the world.
[tr. Bund/Friswell (1871)]

Perfect valor accomplishes without witnesses what anyone could do before the eyes of the world.
[tr. Heard (1917), ¶221]

Perfect courage consists in doing unobserved what what we could do in the eyes of the world.
[tr. Stevens (1939)]

Perfect valour is to behave, without witnesses, as one would act were all the world watching.
[tr. FitzGibbon (1957)]

Perfect courage means doing unwitnessed what we would be capable of with the world looking on.
[tr. Kronenberger (1959)]

Perfect valour consists in doing without witnesses what one would be capable of doing before the world at large.
[tr Tancock (1959)]

Perfect courage is to do without witnesses what one would do before all the world.
[tr. Whichello (2016)]

Perfect courage is to do without witnesses what one would be capable of doing with the world looking on.
[Source]

Added on 15-Jul-22 | Last updated 19-Jan-24
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We deceive ourselves thinking that only violent passions, like ambition and love, can overpower our other instincts. Indolence, thoroughly languid though it be, very seldom fails to be master; it interferes with all our plans and actions, and gradually wears down and destroys our passions and our virtues.
[C’est se tromper que de croire qu’il n’y ait que les violentes passions, comme l’ambition et l’amour, qui puissent triompher des autres. La paresse, toute languissante qu’elle est, ne laisse pas d’en être souvent la maîtresse; elle usurpe sur tous les desseins et sur toutes les actions de la vie; elle y détruit et y consume insensiblement les passions et les vertus.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶266 (1665-1678) [tr. Kronenberger (1959)]
(Source)

In the 1st (1665) edition, the maxim began, On s’est trompé quand on a cru qu’il n’y avoit que les violentes passions, coninie, etc., qui pussent … and ended ... elle y détruit et y consomme insensiblement toutes les passions et toutes les vertus.

In the manuscript, the French reads:

On s’est trompé quand on a cru, après tant de grands exemples, que l’ambition et l’amour triomphent toujours des autres passions; c’est la paresse, toute languissante qu’elle est, qui en est le plus souvent la maîtresse: elle usurpe insensiblement sur tous les desseins et sur toutes les actions de la vie; enfin elle émousse et éteint toutes les passions et toutes les vertus.

See also ¶169.(Source (French)). Alternate translations:

'Tis a great mistake, to think that Love and Ambition triumph over all the other Passions: on the contrary, Sloth, notwithstanding all its languishment, hath many times a soveraignty over them; this insensibly usurps an Empire over all the designs, and over all the actions of life; this destroys and compleats all the Passions, and all the Virtues employ'd in the conduct of it.
[tr. Davies (1669), ¶96]

It is a Mighty Error, to suppose, that none but Violent and Strong Passions, such as Love, and Ambition, are able to Vanquish the rest. Even Idleness, as Feeble and Languishing as it is, sometimes reigns over Them; This Usurps the Throne, and sits Paramount over all the Designs and Actions of our Lives; and Insensibly wasts and destroys all our Passions, and all our Vertues.
[tr. Stanhope (1694), ¶247]

It is a mistake to imagine, that the violent passions only, such as ambition and love, can triump over the rest. Idleness, languid as it is, often masters them all; she indeed influences all our designs and actions, and insensibly consumes and destroys both passions and virtues.
[pub. Donaldson (1783), ¶232]

It is a mistake to imagine that the violent passions only, such as ambition and love, can triumph over the rest. Idleness, languid as it is, often governs them all; she influences all our designs and our actions; she insensibly consumes and destroys both the passions and the virtues.
[ed. Carvill (1835), ¶201]

It is deceiving ourselves to fancy that it is only the violent passions, such as ambition; and love, which can triumph over the others. Indolence, all languid as it is, nevertheless is frequently their master; it spreads its dominions over all the designs and all the actions of life, and thus destroys and insensibly consumes the passions and the virtues.
[ed. Gowens (1851), ¶277]

We deceive ourselves if we believe that there are violent passions like ambition and love that can triumph over others. Idleness, languishing as she is, does not often fail in being mistress; she usurps authority over all the plans and actions of life; imperceptibly consuming and destroying both passions and virtues.
[tr. Bund/Friswell (1871), ¶266]

It is a great mistake to believe that only violent passions, such as love and ambition, can make us masters of others. Laziness with all its indolence is often the most absolute sovereign; it encroaches upon all the plans and acts of our lives, and, little by little, saps and destroys our passions and our virtues.
[tr. Heard (1917), ¶274]

It is a mistake to believe that only the violent passions, such as ambition or love, can dominate their fellows. Indolence, sluggish though she be, is often the queen of them all; she encroaches upon all the intentions and actions of our life; unperceived she crushes and engorges passion and virtue alike.
[tr. FitzGibbon (1957), ¶266]

We make a mistake if we believe that only the violent passions like ambition and love can subdue the others. Laziness, for all her languor, is nevertheless often mistress: she permeates every aim and action in life and imperceptibly eats away and destroys passions and virtues alike.
[tr. Tancock (1959), ¶266]

We deceive ourselves if we believe that it is the violent passions alone, like ambition and love, that can triumph over the others. Idleness, as languishing as it is, rarely fails to be the master: it usurps all the plans and actions of our lives, destroying and insensibly consuming both passions and virtues.
[tr. Whichello (2016) ¶266]

Added on 11-Nov-24 | Last updated 11-Nov-24
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Topics: idleness, indolence, laziness, sloth
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Our virtues are usually only vices in disguise.
[Nos vertus ne sont le plus souvent que des vices déguisés]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], Epigraph (1675 ed.) [tr. Tancock (1959)]
(Source)

Added as an epigraph to the entire work in the 4th (1675) edition. A common theme in La Rochefoucauld's work, and variations of this maxim (and related thoughts) had been in the preceding editions and even this and later (see also ¶442).

(Source (French)). Alternate translations:

Our Vertues are oftentimes in Reality no better than Vices disguised.
[tr. Stanhope (1694)]

Our virtues are most frequently but vices disguised.
[tr. Bund/Friswell (1871)]

Our virtues are mostly but vices in disguise.
[tr. FitzGibbon (1957)]

Our virtues, most often, are only vices disguised.
[tr. Whichello (2016)]

Added on 16-Feb-24 | Last updated 16-Feb-24
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Topics: disguise, facade, pretense, vice, virtue
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