An intelligent man is lost if he does not add strength of character to his intelligence.
[Un homme d’esprit est perdu, s’il ne joint pas à l’esprit l’énergie de caractère.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 277 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:
A person of intellect, without energy added to it, is a failure.
[Source (1893)]
A man of wit is lost, if to his wit he does not join energy of character.
[tr. Hutchinson (1902)]
A man of intelligence is lost if his intelligence is not combined with energy of character.
[tr. Merwin (1969)]
A man of intellect is lost if he does not ally strength of mind to strength of character.
[tr. Pearson (1973)]
Any intelligent man who lacks character is lost.
[tr. Parmée (2003), ¶ 173]
A man with spirit is lost if he doesn't add to his intelligence an energetic character.
[tr. Sinicalchi]
Quotations about:
character
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Preoccupation with money is the great test of small natures, but only a small test of great ones; there may be a wide gulf between a man who despises money and a genuinely honest man.
[L’intérêt d’argent est la grande épreuve des petits caractères; mais ce n’est encore que la plus petite pour les caractères distingués; et il y a loin de l’homme qui méprise l’argent, à celui qui est véritablement honnête.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 164 (1795) [tr. Mathers (1926)]
(Source)
(Source (French)). Alternate translations:
Concern for money is the great test of small natures; but is scarcely a test at all for those who rise above the ordinary; and there is a long way between the man who scorns money and the one who is genuinely honest.
[tr. Merwin (1969)]
Weak characters think money all-important; for any well-bred person, it's a very minor concern.
[tr. Parmée (2003), ¶ 129]
The desire for money can go very far in proving that a person has a petty character, but it has little to say about a persons sincerity; and there is a great distance between a man who scorns money and someone who is truly honest.
[tr. Siniscalchi]
Character is what emerges from all the little things you were too busy to do yesterday, but did anyway.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 4 (1966)
(Source)
Money is always on its way somewhere; we are only a way station. What we do with it while it’s in our keeping will say much about us — as will the direction it takes after we speed it on its way.
Many who would not take the last cookie would take the last lifeboat.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)
If a man be discreet enough to take to hard drinking in his youth, before his general emptiness is ascertained, his friends invariably credit him with a host of shining qualities which, we are given to understand, lie balked and frustrated by his one unfortunate weakness.
Agnes Repplier (1855-1950) American writer
“A Plea for Humor,” Points of View (1891)
(Source)
Offered as a hypothetical sardonic observation by the author William Dean Howells.
Selfishness must always be forgiven, you know, because there is no hope of a cure.
In the theater, as in life, we prefer a villain with a sense of humor to a hero without one.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 7 (1963)
(Source)
No man who has once heartily and wholly laughed can be altogether irreclaimably bad.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 1, ch. 4 (1831)
(Source)
Politeness and honour have this advantage, that they remain with him who displays them to others.
[La galantería y la honra tienen esta ventaja, que se quedan: aquélla en quien la usa, ésta en quien la hace.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 118 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translations:
Politeness and a sense of honor have this advantage: we bestow them on others without losing a thing.
[tr. Maurer (1992)]
Gallantry, and honor have this advantage, they are saved through being spent, the first if practiced, the second if worn.
[tr. Fischer (1937)]
Character consists of what you do on the third and fourth tries.
I haven’t a particle of confidence in a man who has no redeeming petty vices whatsoever.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
“Answers to Correspondents,” The Californian (17 Jun 1865)
(Source)
Reprinted in The Celebrated Jumping Frog of Calaveras County, and Other Sketches (1867).
Do not persist in folly. Some make a duty of failure and having started down the wrong road, think it a badge of character to continue.
[No proseguir la necedad. Hacen algunos empeño del desacierto, y porque comenzaron a errar, les parece que es constancia el proseguir.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 261 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:
Not to continue a Foppery. Some make an engagement of their mistakes: when they have once begun to fail, they think they are concerned in honour to continue.
[Flesher ed. (1685)]
Do not follow up a Folly. Many make an obligation out of a blunder, and because they have entered the wrong path thinks it proves their strength of character to go in it.
[tr. Jacobs (1892)]
Don’t persist in folly. Some people commit themselves to their errors. They act mistakenly and consider it constancy to go on that way.
[tr. Maurer (1992)]
If any young Miss reads this autobiography and wants a little advice from a very old hand, I will say to her, when a man threatens to commit suicide after you have refused him, you may be quite sure he is a vain, petty fellow or a great goose; if you felt any doubts about your decision before, you need have none after this and under no circumstances must you give way. To marry a man out of pity is folly; and if you think you are going to influence the kind of fellow who has “never had a chance, poor devil,” you are profoundly mistaken. One can only influence the strong characters in life, not the weak; and it is the height of vanity to suppose that you can make an honest man of anyone.
Margot Asquith (1864-1945) British socialite, author, wit [Emma Margaret Asquith, Countess Oxford and Asquith; Margot Oxford; née Tennant]
Autobiography, Vol. 1, ch. 7 (1920)
(Source)
In a similar vein, in More or Less about Myself, ch. 5 (1934) she wrote: "It is easier to influence strong than weak characters in life."
It is only in romances that people undergo a sudden metamorphosis. In real life, even after the most terrible experiences, the main character remains exactly the same.
If by the age of forty a man is still disliked there is no hope for him.
[年四十而見惡焉、其終也已。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 26 (17.26) (6th C. BC – AD 3rd C.) [tr. Lau (1979)]
(Source)
(Source (Chinese)). Alternate translations:
When a man at forty is the object of dislike, he will always continue what he is.
[tr. Legge (1861)]
When a man meets with odium at forty, he will do so to the end.
[tr. Jennings (1895)]
If a man after forty is an object of dislike to men, he will continue to be so to the end of his days.
[tr. Ku Hung-Ming (1898)]
If a man reach forty and yet be disliked by his fellows, he will be so to the end.
[tr. Soothill (1910)]
Forty and disliked. He is at the end already; too late to alter.
[tr. Soothill (1910) - alternate 1]
At 40 a man's character is settled, and if he still be detested by his fellows, then here his end is reached.
[tr. Soothill (1910) - alternate 2]
If a man is hateful at forty he'll be so to the end.
[tr. Pound (1933)]
One who has reached the age of forty and is still disliked will be so till the end.
[tr. Waley (1938)]
It is all over for the man of forty who is held in aversion.
[tr. Ware (1950), 17.24]
If hateful things are seen in one at the age of forty, that is indeed how one will end up.
[tr. Dawson (1993)]
Whoever, by the age of forty, is still disliked, will remain so till the end.
[tr. Leys (1997)]
If, at forty, a man is still loathed, he is done for.
[tr. Huang (1997), 17.25]
If one is still disliked at his forty years of age, one is going to the end.
[tr. Cai/Yu (1998), No. 466]
The person who at age forty still evokes the dislike of others is a hopeless case.
[tr. Ames/Rosemont (1998)]
If he is forty and is still hated, he will probably be so until the end.
[tr. Brooks/Brooks (1998), 17.24]
If you reach forty and find it all hateful, you'll be that way to the death.
[tr. Hinton (1998), 17.25]
If, having reached the age of forty, you still find yourself despised by others, you will remain despised until the end of your days.
[tr. Slingerland (2003)]
Forty and hated by others -- and he’ll be so the rest of his life.
[tr. Watson (2007)]
If a person has reached forty but is still an outcast, he will not have much hope for the rest of his life.
[tr. Li (2020)]
It is our choices, Harry, that show what we truly are, far more than our abilities.
Joanne "Jo" Rowling (b. 1965) British novelist [writes as J. K. Rowling and Robert Galbraith]
Harry Potter and the Chamber of Secrets [Dumbledore] (1998)
(Source)
Character is made by many acts; it may be lost by a single one.
Aristotle (384-322 BC) Greek philosopher
(Spurious)
Frequently attributed to Aristotle, but not found in his works. One of the earliest references is in J. A. Haigh, "Character," Great Thoughts from Master Minds (5 Oct 1907). Haigh does not present it as his own thought ("Character, it has been well said, is made up ..."). John Christensen notes that the sentiment of the quote is very non-Aristotelian, feeling more like a Christian teaching about sin than a philosophical commentary. Aristotle generally speaks about developing a habit toward virtue (1, 2, 3), not some sort of all-or-nothing moral imperative.
People who hate cats tend to be proud of the fact, and brag about it as if it proved something honest and straightforward in their natures. Nobody brags about hating dogs. To hate dogs would be meanspirited and peculiarly unpatriotic; dogs are a very American concept, fraternal, hearty, and unpretentious, while cats are inscrutable like the wily Oriental and elitist like the European esthete. In advertising cats turn up selling perfume (wily) and expensive rugs and furniture (elitist) , while dogs sell such solid family values as station wagons, life insurance, and sporting goods.
‘Tis fear that proves souls base-born.
[Degeneres animos timor arguit.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 4, l. 13 (4.13) [Dido] (29-19 BC) [tr. Fairclough (1916)]
(Source)
Of the bravery shown in Aeneas' tale demonstrating what a great, if not even divine, man he is.
(Source (Latin)). Alternate translations:
Feare shews degenerate minds.
[tr. Ogilby (1649)]
Fear ever argues a degenerate kind.
[tr. Dryden (1697)]
Fear argues a degenerate mind.
[tr. Davidson/Buckley (1854)]
Fear proves a base-born soul.
[tr. Connington (1866)]
Fear shows degenerate souls.
[tr. Cranch (1872)]
Fear proves the vulgar spirit.
[tr. Mackail (1885)]
For fear it is shows base-born souls.
[tr. Morris (1900)]
Fear argues souls degenerate and base.
[tr. Taylor (1907), st. 2, l. 14]
'Tis cowardice
betrays the base-born soul.
[tr. Williams (1910)]
Fear proves a bastard spirit.
[tr. Humphries (1951)]
Mean souls convict themselves by cowardice.
[tr. Day Lewis (1952)]
For in the face of fear
the mean must fall.
[tr. Mandelbaum (1971)]
Tell-tale fear
Betrays inferior souls.
[tr. Fitzgerald (1981), ll. 19-20]
If there is any baseness in a man, it shows as cowardice.
[tr. West (1990)]
Fear reveals the ignoble spirit.
[tr. Kline (2002)]
Fear
Always gives away men of inferior birth.
[tr. Lombardo (2005)]
Fear exposes the lowborn man at once.
[tr. Fagles (2006), l. 16]
Fear shows up lesser men.
[tr. Bartsch (2021)]
It is what you read when you don’t have to that determines what you will be when you can’t help it.
Charles Francis Potter (1885-1962) American Unitarian minister, theologian, humanist, activist
Speech, Dayton, Ohio (Apr 1927)
Often misattributed to Oscar Wilde. More discussion here: What You Read When You Don’t Have To, Determines What You Will Be When You Can’t Help It – Quote Investigator
Kiva considered that she might be developing a thing for Fundapellonan, which on one hand would be a very not-Kiva thing to do, but on the other hand who gave a fuck if it was “not-Kiva,” because she wasn’t some fucking fictional character destined to do whatever some goddamn hack wanted her to do.
A man has more character in his face at forty than at twenty. He has suffered longer, and the more love, the more suffering, the more character.
Mae West (1892-1980) American film actress
Goodness Had Nothing To Do With It, ch. 21 (1959)
(Source)
To arrive at a just estimate of a renowned man’s character one must judge it by the standards of his time, not ours. Judged by the standards of one century, the noblest characters of an earlier one lose much of their luster; judged by the standards of today, there is probably no illustrious man of four or five centuries ago whose character could meet the test at all points.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Joan of Arc, “Translator’s Preface” (1860)
(Source)
A well-born man is fortunate, but so is the man about whom people no longer ask, is he well-born?
[S’il est heureux d’avoir de la naissance, il ne l’est pas moins d’être tel qu’on ne s’informe plus si vous en avez.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 2 “Of Personal Merit [Du Mérite Personnel],” § 21 (2.21) (1688) [tr. Stewart (1970)]
(Source)
(Source (French)). Alternate translations:
If 'tis a happiness to be nobly Descended, 'tis no less to have so much Merit, that our Birth is the least thing considered in us.
[Bullord ed. (1696)]
If it is a Happiness to be nobly Descended, it is not less to have so much Merit, that no body enquires whether we are so or no.
[Browne ed. (1752)]
If it be a happiness to be of noble parentage, it is no less so to possess so much merit that nobody inquires whether we are noble or plebeian.
[tr. Van Laun (1885)]
It is a happiness to be nobly descended; it is not a lesser happiness to have so much merit that nobody enquires whether you are so or not.
[tr. Lee (1903), "Brief Reflexions on Men and Things"]
Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigor, and more courage it contained. That so few dare to be eccentric marks the chief danger of the time.
Gross and obscure natures, however decorated, seem impure shambles; but character gives splendor to youth, and awe to wrinkled skin and gray hairs.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Beauty,” The Conduct of Life (1860)
(Source)
“Yes,” he said. “But I wonder … I’ve a peculiar feeling that I may never see you again. It is as if I were one of those minor characters in a melodrama who gets shuffled offstage without ever learning how things turn out.”
“I can appreciate the feeling,” I said. “My own role sometimes makes me want to strangle the author. But look at it this way: inside stories seldom live up to one’s expectations. Usually they are grubby little things, reducing down to the basest of motives when all is known. Conjectures and illusions are often the better possessions.”
Roger Zelazny (1937-1995) American writer
Sign of the Unicorn (1972)
(Source)
Bill Roth speaking with Corwin.
The only way of really finding out a man’s true character is to play golf with him. In no other walk of life does the cloven hoof so quickly display itself.
P. G. Wodehouse (1881-1975) Anglo-American humorist, playwright and lyricist [Pelham Grenville Wodehouse]
“Ordeal by Golf,” Collier’s Magazine (6 Dec 1919)
(Source)
Reprinted in The Clicking of Cuthbert, ch. 6 (1922).
Just as we develop our physical muscles through overcoming opposition, such as lifting weights, we develop our character muscles by overcoming challenges and adversity.
Stephen R. Covey (1932-2012) American consultant, author
First Things First, ch. 15 (1994) [with Merrill & Merrill]
(Source)
My advice is: Do not think about your character. If you will think about what you ought to do for other people, your character will take care of itself. Character is a by-product, and any man who devotes himself to its cultivation in his own case will become a selfish prig.
Woodrow Wilson (1856-1924) US President (1913-20), educator, political scientist
Speech, YMCA, Pittsburgh, Pennsylvania (24 Oct 1914)
(Source)
True character arises from a deeper well than religion. It is the internalization of moral principles of a society, augmented by those tenets personally chosen by the individual, strong enough to endure through trials of solitude and adversity. The principles are fitted together into what we call integrity, literally the integrated self, wherein personal decisions feel good and true. Character is in turn the enduring source of virtue. It stands by itself and excites admiration in others. It is not obedience to authority, and while it is often consistent with and reinforced by religious belief, it is not piety.
E. O. Wilson (1929-2021) American biologist, naturalist, writer [Edward Osborne Wilson]
Consilience: The Unity of Knowledge, ch. 11 “Ethics and Religion” (1998)
(Source)
It is only an error in judgment to make a mistake, but it argues an infirmity of character to stick to it.
Adela Rogers St. Johns (1894-1988) American journalist, novelist, screenwriter.
Some Are Born Great (1974)
(Source)
Precisely in trifles, wherein a man is off his guard, does he show his character, and then we are often able at our leisure to observe in small actions or mere mannerisms the boundless egoism which has not the slightest regard for others and in matters of importance does not afterwards deny itself, although it is disguised. We should never miss such an opportunity. If in the petty affairs and circumstances of everyday life, in the things to which the de minimis lex non curat applies, a man acts inconsiderately, seeking merely his own advantage or convenience to the disadvantage of others; if he appropriates that which exists for everybody; then we may be sure that there is no justice in his heart, but that he would be a scoundrel even on a large scale if his hands were not tied by law and authority; we should not trust him across our threshold. Indeed, whoever boldly breaks the laws of his own circle will also break those of the State whenever he can do so without risk.
[Gerade in Kleinigkeiten, als bei welchen der Mensch sich nicht zusammennimmt, zeigt er seinen Charakter, und da kann man oft, an geringfügigen Handlungen, an bloßen Manieren, den gränzenlosen, nicht die mindeste Rücksicht auf Andere kennenden Egoismus bequem beobachten, der sich nachher im Großen nicht verleugnet, wiewohl verlarvt. Und man versäume solche Gelegenheit nicht. Wenn Einer in dem kleinen täglichen Vorgängen und Verhältnissen des Lebens, in den Dingen, von welchen das de minimis lex non curat gilt, rücksichtslos verfährt, bloß seinen Vertheil oder seine Bequemlichkeit, zum Nachtheil Andere, sucht; wenn er sich angeignet was für Alle da ist u. s. w.; da sei man überzeugt, daß in seinem Herzen keine Gerechtigkeit wohnt, sondern er auch im Großen ein Schuft sein wird, sobald das Gesetz und die Gewalt ihm nicht die Hände binden, und traue ihm nicht über die Schwelle. Ja, wer ohne Scheu die Gesetze seines Klubs bricht, wird auch die des Staates brechen, sobald er es ohne Gefahr kann.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 4 “Counsels and Maxims [Paränesen und Maximen],” § 3.29 (1851) [tr. Payne (1974)]
(Source)
The Latin means, "The law is not concerned with trifles." (Source (German)) Alternate translations:
A man shows his character just in the way in which he deals with trifles, -- for then he is off his guard. This will often afford a good opportunity of observing the boundless egoism of man's nature, and his total lack of consideration for others; and if these defects show themselves in small things, or merely in his general demeanor, you will find that they also underlie his action in matters of importance, although he may disguise the fact. This is an opportunity which should not be missed. If in the little affairs of every day, -- the trifles of life, those matters to which the rule de minimis non applies, -- a man is inconsiderate and seeks only what is advantageous or convenient to himself, to the prejudice of others' rights; if he appropriates to himself that which belongs to all alike, you may be sure there is no justice in his heart, and that he would be a scoundrel on a wholesale scale, only that law and compulsion bind his hands. Do not trust him beyond your door. He who is not afraid to break the laws of his own private circle, will break those of the State when he can do so with impunity.
[tr. Saunders (1890)]
Men best show their character in trifles, where they are not on their guard. It is in insignificant matters, and in the simplest habits, that we often see the boundless egotism which pays no regard to the feeling of others, and denies nothing to itself.
[In Tryon Edwards, A Dictionary of Thoughts, "Character" (1891); this is the version quoted most often.]
Never does a man portray his own character more vividly than in his manner of portraying another’s.
Jean Paul Richter (1763-1825) German writer, art historian, philosopher, littérateur [Johann Paul Friedrich Richter; pseud. Jean Paul]
Titan: A Romance, Jubilee 28, cycle 110 (1803) [tr. Brooks (1864)]
(Source)
Alternate translation: "A man never reveals his character more vividly than when portraying the character of another."
It is an error to suppose that no man understands his own character. Most persons know even their failings very well, only they persist in giving them names different from those usually assigned by the rest of the world; and they compensate for this mistake by naming, at first sight, with singular accuracy, those very same failings in others.
Arthur Helps (1813-1875) English writer and bureaucrat
Thoughts in the Cloister and the Crowd (1835)
(Source)
I’d write a story once in a while, but I wouldn’t pester editors with it. I’d write of people and places like I knew, and I’d make my characters talk everyday English; and I’d let the sun rise and set in the usual quiet way without much fuss over the fact. If I had to have villains at all, I’d give them a chance, Anne — I’d give them a chance. There are some terrible bad men in the world, I suppose, but you’d have to go a long piece to find them — though Mrs. Lynde believes we’re all bad. But most of us have got a little decency somewhere in us.
Lucy Maud Montgomery (1874-1942) Canadian author
Anne of the Island, ch. 12 [Mr. Harrison] (1915)
(Source)
A person who has no genuine sense of pity for the weak is missing a basic source of strength, for one of the prime moral forces that comprise greatness and strength of character is a feeling of mercy. The ruthless man, au fond, is always a weak and frightened man.
Emotion doesn’t travel in a straight line. Like water, our feelings trickle down through cracks and crevices, seeking out the little pockets of neediness and neglect, the hairline fractures in our character usually hidden from public view.
No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character for ever.
William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The Ethics of Belief,” Part 1 “The Duty of Inquiry,” Lecture, London (11 Apr 1876)
(Source)
We cannot judge either of the feelings or of the character of men with perfect accuracy, from their actions or their appearances in public; it is from their careless conversation, their half-finished sentences that we may hope with the greatest probability of success to discover their real character.
No man knows his true character until he has run out of gas, purchased something on the installment plan, and raised an adolescent.
Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1955-06)
(Source)
We therefore say once more that a strong mind is not one that is merely capable of strong emotions, but one that under stress of the strongest emotions keeps its balance, so that in spite for the storms within the breast, judgment and conviction can act with perfect freedom, like the needle of the compass on a storm-tossed ship.
[Wir sagen es also noch einmal: Ein starkes Gemüth ist nicht ein solches, welches bloss starker Regungen fähig ist, sondern dasjenige, welches bei den stärksten Regungen im Gleichgewicht bleibt, so dass trotz den Stürmen in der Brust der Einsicht und Ueberzeugung wie der Nadel des Kompasses auf dem sturmbewegten Schiff das feinste Spiel gestattet ist.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Jolles (1943)]
(Source)
(Source (German)). Alternate translations:
We, therefore, say once more a strong mind is not one that is merely susceptible of strong excitement, but one which can maintain its serenity under the most powerful excitement; so that, in spite of the storm in the breast, the perception and judgment can act with perfect freedom, like the needle of the compass in the storm-tossed ship.
[tr. Graham (1873)]
We repeat: strength of character does not consist solely in having powerful feelings, but in maintaining one’s balance in spite of them. Even with the violence of emotion, judgment and principle must still function like a ship’s compass, which records the slightest variations however rough the sea.
[tr. Howard & Paret (1976)]
Out of suffering have emerged the strongest souls; the most massive characters are seared with scars.
Edwin Hubbell Chapin (1814-1880) American clergyman
Discourses on the Beatitudes, ch. 2 “The Blessing of the the Mourners” (1853)
(Source)
Preaching on Matthew 5:4. Frequently misattributed to Kahlil Gibran, after it was incorrectly included in The Treasured Writings of Kahlil Gibran (1995).
Sport strips away personality, letting the white bone of character shine through. Sport gives players an opportunity to know and test themselves.
I agree as to the doubtful value of competitive examination. The qualities which you really want, viz., self-control, self-reliance, habits of accurate thought, integrity and what you generally call trustworthiness, are not decided by competitive examination, which test little else than the memory.
Florence Nightingale (1820-1910) English social reformer, statistician, founder of modern nursing
Letter to Lord Edward Geoffrey Stanley (17 May 1857)
(Source)
Regarding selection processes for military officers. This was undergoing reform during the period, including the radical proposal to prevent people from buying their way into lower officer ranks.
Much misconstruction of character arises out of our habit of assigning a motive for every action — whereas a good many of our acts are performed without any motive.
Christian Nestell Bovee (1820-1904) American epigrammatist, writer, publisher
Intuitions and Summaries of Thought, Vol. 2 (1862)
(Source)
Something of a person’s character may be discovered by observing when and how he smiles. Some people never smile; they grin.
Christian Nestell Bovee (1820-1904) American epigrammatist, writer, publisher
Intuitions and Summaries of Thought, vol. 2 (1862)
(Source)
These are times in which a Genious would wish to live. It is not in the still calm of life, or the repose of a pacific station, that great characters are formed. Would Cicero have shone so distinguished an orater, if he had not been roused, kindled and enflamed by the Tyranny of Catiline, Millo, Verres and Mark Anthony. The Habits of a vigorous mind are formed in contending with difficulties. All History will convince you of this, and that wisdom and penetration are the fruits of experience, not the Lessons of retirement and leisure. Great necessities call out great virtues. When a mind is raised, and animated by scenes that engage the Heart, then those qualities which would otherways lay dormant, wake into Life, and form the Character of the Hero and the Statesman.
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to John Quincy Adams (19 Jan 1780)
(Source)
Written when John Quincy was twelve, in Paris with his father for the peace negotiations with Britain.
Character is that which reveals moral purpose, showing what kind of things a man chooses or avoid.
[ἔστιν δὲ ἦθος μὲν τὸ τοιοῦτον ὃ δηλοῖ τὴν προαίρεσιν, ὁποία τις ἐν οἷς οὐκ ἔστι δῆλον ἢ προαιρεῖται ἢ φεύγει διόπερ οὐκ ἔχουσιν ἦθος τῶν λόγων ἐν οἷς μηδ᾽ ὅλως ἔστιν ὅ τι προαιρεῖται ἢ φεύγει ὁ λέγων.]
Aristotle (384-322 BC) Greek philosopher
Poetics [Περὶ ποιητικῆς, De Poetica], ch. 6, sec. 17 / 1450b.9 (c. 335 BC) [tr. Butcher (1895)]
(Source)
Original Greek. The key word êthos [ἦθος] is generally given here as "character." Alternate translations:
- "Character in a play is that which reveals the moral purpose of the agents, i.e. the sort of thing they seek or avoid, where that is not obvious." [tr. Bywater (1909)]
- "Psychology in the sense of "an index to the quality of the purpose" has for its sphere places where the ulterior purposes of an immediate resolve (positive or negative) is naturally obscure." [tr. Margoliouth (1911)]
- "Character is that which reveals choice, shows what sort of thing a man chooses or avoids in circumstances where the choice is not obvious." [tr. Fyfe (1932)]
- "Character is that which reveals decision, of whatever sort." [tr. Janko (1987), sec. 3.1.3]
- "Moral character is what reveals the nature of people's fundamental options." [tr. Kenny (2013)]