WIST Quotations

Commager, Henry Steele -- Essay (1965-12-18), “The Problem of Dissent,” Saturday Review

Dave — Mon, 02 Mar 2026 23:47:22 +0000

We do not need to fear ideas, but the censorship of ideas. We do not need to fear criticism, but the silencing of criticism. We do not need to fear excitement or agitation in the academic community, but timidity and apathy. We do not need to fear resistance to political leaders, but unquestioning acquiescence in whatever policies those leaders adopt.

Henry Steele Commager (1902–1998) American historian, writer, activist
Essay (1965-12-18), “The Problem of Dissent,” Saturday Review
(Source)

Reprinted in Freedom and Order, Part 6 (1966).

Berry, Wendell -- Essay (1970-01-01), “Compromise, Hell!” Orion Magazine

Dave — Mon, 05 Jan 2026 17:55:44 +0000

We Americans are not usually thought to be a submissive people, but of course we are. Why else would we allow our country to be destroyed? Why else would we be rewarding its destroyers? Why else would we all — by proxies we have given to greedy corporations and corrupt politicians — be participating in its destruction? Most of us are still too sane to piss in our own cistern, but we allow others to do so and we reward them for it. We reward them so well, in fact, that those who piss in our cistern are wealthier than the rest of us.

Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Essay (1970-01-01), “Compromise, Hell!” Orion Magazine
(Source)

Hoffer, Eric -- Passionate State of Mind, Aphorism 203 (1955)

Dave — Thu, 01 Jan 2026 22:14:11 +0000

When cowardice is made respectable, its followers are without number both from among the weak and the strong; it easily becomes a fashion.

Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 203 (1955)
(Source)

See also Hoffer (1971).

Orwell, George -- Essay (1942-08), “Looking Back on the Spanish War,” ch. 6, Such, Such Were the Joys, essay 8 (1953)

Dave — Fri, 26 Dec 2025 17:32:31 +0000

I believe that it is better even from the point of view of survival to fight and be conquered than to surrender without fighting.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War,” ch. 6, Such, Such Were the Joys, essay 8 (1953)
(Source)

Holmes, Oliver Wendell, Sr. -- Article (1860-09), “The Professor’s Story [Elsie Venner],” ch. 18, Atlantic Monthly, Vol. 6, No. 35

Dave — Mon, 01 Sep 2025 19:39:01 +0000

Liberty is often a heavy burden on a man. It involves that necessity for perpetual choice which is the kind of labor men have always dreaded. In common life we shirk it by forming habits, which take the place of self-determination. In politics party-organization saves us the pains of much thinking before deciding how to cast our vote. In religious matters there are great multitudes watching us perpetually, each propagandist ready with his bundle of finalities, which having accepted we may be at peace. The more absolute the submission demanded, the stronger the temptation becomes to those who have been long tossed among doubts and conflicts.

Oliver Wendell Holmes, Sr. (1809–1894) American poet, essayist, scholar
Article (1860-09), “The Professor’s Story [Elsie Venner],” ch. 18, Atlantic Monthly, Vol. 6, No. 35
(Source)

Originally serialized as “The Professor’s Story,” but collected as the novel Elsie Venner, ch. 18 (1861).

Cicero, Marcus Tullius -- Philippics [Philippicae; Antonian Orations], No. 2, ch. 45 / sec. 116 (2.45/2.116) (44-10-24 BC) [tr. Berry (2006)]

Dave — Thu, 24 Jul 2025 16:18:06 +0000

He won over the ignorant masses with shows, building projects, largesses, and banquets. His followers he bound to him by rewards, his opponents by an apparent clemency. In short, he succeeded in bringing a free country, partly because of its fear, partly because of its passivity, to an acceptance of servitude.

[Muneribus, monumentis, congiariis, epulis multitudinem imperitam delenierat; suos praemiis, adversarios clementiae specie devinxerat. Quid multa? Attulerat iam liberae civitati partim metu partim patientia consuetudinem serviendi.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 45 / sec. 116 (2.45/2.116) (44-10-24 BC) [tr. Berry (2006)]
(Source)

Talking of Julius Caesar and his ambitions of becoming a king.

(Source (Latin)). Other translations:

He had conciliated the ignorant multitude with gladiatorial shows, with the erection of public buildings, with largesses, with feasts; he had bound his own followers to him with rewards, his opponents with a show of clemency; he had already rendered slavery familiar to a free state, partly by fear, partly by patience.
[tr. King (1877)]

He had conciliated the ignorant multitude by presents, by monuments, by largesses of food, and by banquets; he had bound his own party to him by rewards, his adversaries by the appearances of clemency. Why need I say much on such a subject? He had already brought a free city, partly by fear, partly by patience, into a habit of slavery.
[tr. Yonge (1903)]

He had won the affections of the ignorant populace by means of entertainments, banquets, largesses, and other public benefactions, while he had bound his immediate followers to him by his liberality, his opponents by an appearance of clemency. In a word, he had so revolutionised public feeling, that partly from fear, and partly from acquiescence, a state which prided itself upon its freedom had become accustomed to subjection.
[ed. Harbottle (1906)]

By shows, buildings, largesses, banquets he had conciliated the ignorant crowd; his own followers he had bound to him by rewards, his adversaries by a show of clemency: in brief, he had already brought to a free community -- partly by fear, partly by endurance -- a habit of servitude.
[tr. Ker (Loeb) (1926)]

He softened up the ignorant masses with games, buildings, gifts and feasts. He bound his followers to himself with rewards, his opponents with the appearance of clemency. Why go on? He brought to a free state acceptance of slavery, partly through fear, partly through familiarity.
[tr. McElduff (2011)]

Adams, John -- Diary (1772, Spring), “Notes for a Oration at Braintree”

Dave — Mon, 07 Jul 2025 18:46:42 +0000

We see, by the Sketches I have given you, that all the great Kingdoms of Europe have once been free. But that they have lost their Liberties, by the Ignorance, the Weakness, the Inconstancy, and Disunion of the People. Let Us guard against these dangers, let us be firm and stable, as wise as Serpents and as harmless as Doves, but as daring and intrepid as Heroes.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Diary (1772, Spring), “Notes for a Oration at Braintree”
(Source)

The serpents/doves reference is from the New Testament, Matthew 10:16.

Ivins, Molly -- Essay (1973-01), “Pitfalls of Reporting in the Lone Star State,” Houston Journalism Review

Dave — Wed, 21 May 2025 15:06:05 +0000

Whatever you do, don’t give up. Because all you can do once you’ve given up is bitch.

Molly Ivins (1944–2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1973-01), “Pitfalls of Reporting in the Lone Star State,” Houston Journalism Review
(Source)

Collected in Molly Ivins Can't Say That, Can She? (1991).

Hugo, Victor -- Les Misérables, Part 3 “Marius,” Book 5 “The Excellence of Misfortune,” ch. 4 (3.5.4) (1862) [tr. Hapgood (1887)]

Dave — Tue, 18 Feb 2025 00:01:31 +0000

However, as we have just pointed out, brains which are absorbed in some bit of wisdom, or folly, or, as it often happens, in both at once, are but slowly accessible to the things of actual life. Their own destiny is a far-off thing to them. There results from such concentration a passivity, which, if it were the outcome of reasoning, would resemble philosophy. One declines, descends, trickles away, even crumbles away, and yet is hardly conscious of it one’s self. It always ends, it is true, in an awakening, but the awakening is tardy. In the meantime, it seems as though we held ourselves neutral in the game which is going on between our happiness and our unhappiness. We are the stake, and we look on at the game with indifference.

[Du reste, comme nous venons de l’indiquer, les cerveaux absorbés dans une sagesse, ou dans une folie, ou, ce qui arrive souvent, dans les deux à la fois, ne sont que très lentement perméables aux choses de la vie. Leur propre destin leur est lointain. Il résulte de ces concentrations-là une passivité qui, si elle était raisonnée, ressemblerait à la philosophie. On décline, on descend, on s’écoule, on s’écroule même, sans trop s’en apercevoir. Cela finit toujours, il est vrai, par un réveil, mais tardif. En attendant, il semble qu’on soit neutre dans le jeu qui se joue entre notre bonheur et notre malheur. On est l’enjeu, et l’on regarde la partie avec indifférence.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Les Misérables, Part 3 “Marius,” Book 5 “The Excellence of Misfortune,” ch. 4 (3.5.4) (1862) [tr. Hapgood (1887)]
(Source)

(Source (French)). Alternate translations:

However, as we have just indicated, brains absorbed in wisdom, or in folly, or, as often happens, in both at once, are but very slowly permeable by the affairs of life. Their own destiny is far from them. There results from such concentrations of mind a passivity which, if it were due to reason, would resemble philosophy . We decline, we descend, we fall, we are even overthrown, and we hardly perceive it. This always ends, it is true, by an awakening, but a tardy one. In the meantime, it seems as though we were neutral in the game which is being played between our good and our ill fortune. We are the stake, yet we look upon the contest with indifference.
[tr. Wilbour (1862)]

As we have remarked, things of this world permeate very slowly brains absorbed in wisdom, or mania, or, as often happens, in both at once. Their own destiny is remote from them. The result of such concentrations is a passiveness which, were it of a reasoning nature, would resemble philosophy. Men sink, pass away, drift away, even crumble away without exactly noticing, though this always ends with a re-awakening, but a tardy one. In the meanwhile, it appears as if they are neutral in the game which is being played between their happiness and misery; they are the stakes, and look on at the game with indifference.
[tr. Wraxall (1862)]

In general, as we have already suggested, minds absorbed in wisdom or in folly, or in both at once as often happens, are little affected by the vicissitudes of daily life. Their personal destiny is a thing remote from them. Such detachment creates a state of acquiescence which, if it were the outcome of reflection, might be termed philosophical. But they submit to losses and reverses, even to physical decay, without being much aware of them. It is true that in the end there is an awakening, but it is late in coming. In the meantime they stand as it were aloof from the play of personal fortune and misfortune, pawns in a game of which they are detached spectators.
[tr. Denny (1976)]

However, as we have just indicated, brains absorbed in wisdom, in folly, or, as often happens, in both at once, are permeated only slowly by the affairs of life. Their own destiny is far from them. From such concentrations of mind comes a passivity which, if due to reason, would resemble philosophy. We decline, we descend, we fall, we are even overthrown, and we hardly notice it. This always ends, it is true, in an awakening, but a tardy one. In the meantime, we seem neutrals in the game being played between our good and our ill fortune. We are the stake, yet we look on the contest with indifference.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

However, as we have just suggested, minds engrossed in wisdom or folly , or, as is often the case, in both at the same time, are only very slowly pervious to matters of everyday life. Their own destiny is far removed from them. resulting from this kind of concentration is a passivity, which, if there were any reasoning behind it, would seem philosophical. Such minds go into a decline, they sink, they languish, they even come to grief without really being aware of it. True, this always ends with an awakening, but a belated one. In the meantime it is as if they had no interest in the game that plays out between their happiness and their unhappiness. They who are themselves as stake watch the game with indifference.
[tr. Donougher (2013)]

La Bruyere, Jean de -- The Characters [Les Caractères], ch. 12 “Of Opinions [Des Jugements],” § 10 (12.10) (1688) [tr. Stewart (1970)]

Dave — Tue, 08 Aug 2023 19:31:46 +0000

“One must do as others do”: a suspect maxim, which nearly always means: “one must do wrong” as soon as it is applied to anything beyond those purely external matters which are of no consequence, but depend on custom, fashion or convention.

[«Il faut faire comme les autres»: maxime suspecte, qui signifie presque toujours: «il faut mal faire» dès qu’on l’étend au delà de ces choses purement extérieures, qui n’ont point de suite, qui dépendent de l’usage, de la mode ou des bienséances.]

Jean de La Bruyère (1645–1696) French essayist, moralist
The Characters [Les Caractères], ch. 12 “Of Opinions [Des Jugements],” § 10 (12.10) (1688) [tr. Stewart (1970)]
(Source)

(Source (French)). Other translations:

We must do like other men; a dangerous Maxim, and for the most part signifies we must do ill; if you speak not of things purely exteriour, and of no consequence, but what depends on Custome, Fashion, or Decency.
[Bullord ed. (1696)]

We must do as others do; a dangerous Maxim, which for the most part signifies we must do ill, if extended beyond things purely exterior, and of no consequence, things depending on Custom, Fashion, or Decency.
[Curll ed. (1713)]

We must do like other Men: a dangerous Maxim, for the most Part signifying we must do ill, if you carry it beyond things external, and of no consequence, but depending on Custom, Fashion, or Ceremony.
[Browne ed. (1752)]

“We must do as others do” is a dangerous maxim, which nearly always means “we must do wrong” if it is applied to any but external things of no consequence, and depending on custom, fashion, or decency.
[tr. Van Laun (1885)]

Commager, Henry Steele -- Essay (1949-11-05), “What Ideas Are Safe?” Saturday Review

Dave — Wed, 06 Apr 2022 14:51:23 +0000

A nation which, in the name of loyalty or of patriotism or of a sincere and high-sounding idea, discourages criticism and dissent, and puts a premium on acquiescence and conformity, is headed for disaster.

Henry Steele Commager (1902–1998) American historian, writer, activist
Essay (1949-11-05), “What Ideas Are Safe?” Saturday Review
(Source)

Collected in Freedom and Order (1966).

Commager, Henry Steele -- Essay (1947-07), “Who Is Loyal to America?” sec. 4, Harper’s Magazine, Vol. 195, No. 1168

Dave — Wed, 09 Mar 2022 15:57:49 +0000

It is easier to say what loyalty is not than to say what it is. It is not conformity. It is not passive acquiescence in the status quo. It is not preference for everything American over everything foreign. It is not an ostrich-like ignorance of other countries and other institutions. It is not the indulgence in ceremony — a flag salute, an oath of allegiance, a fervid verbal declaration. It is not a particular creed, a particular version of history, a particular body of economic practices, a particular philosophy.

Henry Steele Commager (1902–1998) American historian, writer, activist
Essay (1947-07), “Who Is Loyal to America?” sec. 4, Harper’s Magazine, Vol. 195, No. 1168
(Source)

Reprinted in Freedom, Loyalty, Dissent (1954).

Eliot, George -- Daniel Deronda, Book 5, ch. 8 (1876)

Dave — Mon, 26 Jul 2021 14:19:29 +0000

No evil dooms us hopelessly except the evil we love, and desire to continue in, and make no effort to escape from.

George Eliot (1819–1880) English novelist [pseud. of Mary Ann Evans]
Daniel Deronda, Book 5, ch. 8 (1876)
(Source)

McCarthy, Cormac -- In Richard B. Woodward, “Cormac McCarthy’s Venomous Fiction,” New York Times (19 Apr 1992)

Dave — Thu, 16 Jan 2020 21:14:54 +0000

There’s no such thing as life without bloodshed. I think the notion that the species can be improved in some way, that everyone could live in harmony, is a really dangerous idea. Those who are afflicted with this notion are the first ones to give up their souls, their freedom. Your desire that it be that way will enslave you and make your life vacuous.

Cormac McCarthy (1933–2023) American novelist, playwright, screenwriter
In Richard B. Woodward, “Cormac McCarthy’s Venomous Fiction,” New York Times (19 Apr 1992)
(Source)

Bonhoeffer, Dietrich -- (Spurious)

Dave — Wed, 08 Jan 2020 20:26:29 +0000

Silence in the face of evil is itself evil; God will not hold us guiltless. Not to speak is to speak. Not to act is to act.

Dietrich Bonhoeffer (1906–1945) German Lutheran pastor, theologian, martyr
(Spurious)

Frequently attributed to Bonhoeffer, but not found in his works. The origins of its attribution are discussed here, and the phrasing seems to more or less originate with Robert K. Hudnut, A Sensitive Man and the Christ (1971).

De Botton, Alain -- The Consolations of Philosophy, ch. 3 “Consolation for Frustration”(2000)

Dave — Thu, 10 Oct 2019 23:34:08 +0000

Reason allows us to determine when our wishes are in irrevocable conflict with reality, and then bids us to submit ourselves willingly, rather than angrily or bitterly, to necessities. We may be powerless to alter certain events, but we remain free to choose our attitude towards them, and it is in our spontaneous acceptance of necessity that we find our distinctive freedom.

Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 3 “Consolation for Frustration”(2000)
(Source)

Bibesco, Elizabeth -- Haven (1951)

Dave — Thu, 25 May 2017 16:50:06 +0000

A wise man weaves a philosophy out of each acceptance life forces upon him.

Elizabeth Bibesco (1897–1945) Romanian-English writer
Haven (1951)
(Source)

Milligan, Spike -- The Goon Show, 9×12 “The Call of the West” (20 Jan 1959)

Dave — Thu, 02 Jul 2015 19:19:49 +0000

Are you going to come along quietly, or am I going to have to use ear plugs?

Terence Alan "Spike" Milligan (1918–2002) Anglo-Irish comedian, writer, actor
The Goon Show, 9×12 “The Call of the West” (20 Jan 1959)

Variant: "Are you going to come along quietly, or do you want musical accompaniment?"

Jefferson, Thomas -- Letter (1808-02-29) to the New York Tammany Society

Dave — Tue, 03 Mar 2015 12:49:01 +0000

The crisis in which [our country] is placed cannot but be unwelcome to those who love peace, yet spurn at a tame submission to wrong.

Thomas Jefferson (1743–1826) American political philosopher, polymath, statesman, US President (1801–09)
Letter (1808-02-29) to the New York Tammany Society
(Source)

Sent to Jacob Van Dervoort, and addressed to "the Society of Tammany or Columbian order No. 1 of the city of New York."

Roosevelt, Eleanor -- Column (1943-08-13), “My Day”

Dave — Wed, 14 Jan 2015 16:27:02 +0000

I know that we will be the sufferers if we let great wrongs occur without exerting ourselves to correct them.

Eleanor Roosevelt (1884–1962) American politician, diplomat, activist; First Lady of the US (1933–45)
Column (1943-08-13), “My Day”
(Source)

On the persecution of Jews in Europe.

King, Martin Luther -- Stride Toward Freedom, ch. 11 “Where Do We Go from Here?” (1958)

Dave — Tue, 06 Dec 2011 14:09:36 +0000

To accept passively an unjust system is to cooperate with that system; thereby the oppressed become as evil as the oppressor. Non-cooperation with evil is as much a moral obligation as is cooperation with good. The oppressed must never allow the conscience of the oppressor to slumber. Religion reminds every man that he is his brother’s keeper. To accept injustice or segregation passively is to say to the oppressor that his actions are morally right. It is a way of allowing his conscience to fall asleep. At this moment the oppressed fails to be his brother’s keeper. So acquiescence — while often the easier way — is not the moral way. It is the way of the coward.

Martin Luther King, Jr. (1929–1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 11 “Where Do We Go from Here?” (1958)
(Source)

Hoffer, Eric -- First Things, Last Things, ch. 8 “Thoughts on the Present” (1971)

Dave — Tue, 11 Jan 2011 13:55:55 +0000

When cowardice becomes a fashion its adherents are without number, and it masquerades as forbearance, reasonableness and whatnot.

Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
First Things, Last Things, ch. 8 “Thoughts on the Present” (1971)
(Source)

See also Hoffer (1955).

Thoreau, Henry David -- Walden; or, Life in the Woods, ch. 1 “Economy” (1854)

Dave — Wed, 20 Oct 2010 12:41:58 +0000

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation.

Henry David Thoreau (1817–1862) American philosopher and writer
Walden; or, Life in the Woods, ch. 1 “Economy” (1854)
(Source)

See Schulman.

Toynbee, Arnold -- A Study of History, 3.370 (1934)

Dave — Thu, 25 Feb 2010 16:38:47 +0000

Familiarity breeds acquiescence as well as contempt.

Arnold Toynbee (1889–1975) English historian
A Study of History, 3.370 (1934)

See Apuleius.

Pearce, Donn -- Cool Hand Luke (1967) [with Frank Pierson]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

BOSS KEAN: Sorry, Luke, I’m just doing my job. You gotta appreciate that.
LUKE: Calling it your job don’t make it right, Boss.

Donn Pearce (1928–2017) American novelist, screenwriter
Cool Hand Luke (1967) [with Frank Pierson]

In the actual final script, the exchange goes:

BOSS KEAN: Ah'm jus' doin' mah job, Luke. You gotta appreciate that.
LUKE: Boss, when you do somethin' to me you better do it because you got to or want to ... but not because it's your damn job.

King, Martin Luther -- Sermon, Selma, Alabama (8 Mar 1965)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

A man dies when he refuses to stand up for that which is right. A man dies when he refuses to stand up for justice. A man dies when he refuses to take a stand for that which is true.

Martin Luther King, Jr. (1929–1968) American clergyman, civil rights leader, social activist, preacher
Sermon, Selma, Alabama (8 Mar 1965)

Possibly the source of the uncited attributions (or variants) "Our lives begin to end the day we become silent about things that matter" and "The day we see the truth and cease to speak is the day we begin to die."

Raskin, Jef -- “Human Interface Design: Jef Raskin Interview,” Doctor Dobb’s Journal (May 1986)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Imagine if every Thursday your shoes exploded if you tied them the usual way. This happens to us all the time with computers, and nobody thinks of complaining.

Jef Raskin (1943–2005) American computer scientist, writer
“Human Interface Design: Jef Raskin Interview,” Doctor Dobb’s Journal (May 1986)
(Source)