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And lead weights to your feet may my words be, that you move slowly, like a weary man, to the ‘yes’ and ‘no’ of what you do not see.
For he is a fool, and low among his kind, who answers yea or nay without reflection, nor does it matter on which road he runs blind.
Opinions too soon formed often deflect man’s thinking from the truth into gross error, in which his pride then binds his intellect.
[E questo ti sia sempre piombo a’ piedi, per farti mover lento com’ uom lasso e al sì e al no che tu non vedi:
ché quelli è tra li stolti bene a basso, che sanza distinzione afferma e nega ne l’un così come ne l’altro passo;
perch’ elli ’ncontra che più volte piega l’oppinïon corrente in falsa parte, e poi l’affetto l’intelletto lega.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 112ff (13.112-121) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Now learn, my Son,
With tardy foot to make your Judgment run,: And Fancy's wild excursions to repel
Unhappy they, who, by her lure betray'd.
And, like 'lorn travellers, by meteors led. Their affirmation or denial give
Unweigh'd, for Fancy leans to Falsehood's part,
And soon to Passion's rule betrays the heart. And her embruted Slaves in bondage live.
[tr. Boyd (1802), st. 19-20]
And let this
Henceforth be led unto thy feet, to make Thee slow in motion, as a weary man, Both to the ‘yea’ and to the ‘nay’ thou seest not.
For he among the fools is down full low, Whose affirmation, or denial, is Without distinction, in each case alike
Since it befalls, that in most instances Current opinion leads to false: and then Affection bends the judgment to her ply.
[tr. Cary (1814)]
Let this henceforth be lead unto thy feet, To make thee move slow, like a weary man, Both to the Yea and Nay, as far 's you can:
For he among the fools is low enough, Without distinction, who affirms, denies, Where one and where the other question lies.
It happens, too, that oftentimes incline Opinions current to the falser side, And intellect is by affection tied.
[tr. Bannerman (1850)]
And lead shall this be always to thy feet, To make thee, like a weary man, move slowly Both to the Yes and No thou seest not;
For very low among the fools is he Who affirms without distinction, or denies, As well in one as in the other case;
Because it happens that full often bends Current opinion in the false direction, And then the feelings bind the intellect.
[tr. Longfellow (1867)]
And let this be always as lead to thy feet, to make thee move slow as a weary man both to the yes and to the no that thou seest not; for he is very low down among the fools who affirms or denies without distinction, in the one no less than in the other pass: since it occurs that oftentimes the current opinion swerves in a false direction, and afterwards the desire binds the understanding.
[tr. Butler (1885)]
And let this to thy feet a dead weight be, Like one fatigued to make thee journey slow Towards the Yes, or No, thou dost not see.
For he amongst the fools is very low, Who without thought affirmeth, or denies, Whether to one or other step he go;
Because it happens that too often flies Public opinion into error's part. And then its influence the intellect ties.
[tr. Minchin (1885)]
And let this be ever as lead to thy feet, to make thee move slow as a weary man, both to the YES and to the NO which thou seest not; for he is very low among the fools who affirms or denies without distinction, alike in the one and in the other case: because it happens, that oftentimes the current opinion bends in false direction, and then the inclination binds the understanding.
[tr. Norton (1892)]
And let this ever be lead to thy feet, to make The thee move slow, like a weary man ; both to the yea and nay thou seest not; for he is right low down amongst the fools who maketh affirmation or negation without distinction between case and case; wherefore it chanceth many times swift-formed rash opinion leaneth the wrong way, and then con-ceit bindeth the intellect.
[tr. Wicksteed (1899)]
And let this always be lead on thy feet to make thee slow, like a weary man, in moving either to the yea or the nay where thou dost not see clearly; for he ranks very low among the fools, in the one case as in the other, who affirms or denies without distinguishing, since it often happens that a hasty opinion inclines to the wrong side and then the feelings bind the intellect.
[tr. Sinclair (1939)]
Ever let this, like lead, thy feed down-weigh To make thee, where thou see'st not clear, move slow, Like one who is weary, both to Yea and Nay.
For he among the foolish stands right low Who affirms without distinction or denies With whichsoever case he hast o do;
Since often it haps that rashness of surmise Leadeth the judgment on false roads to start; Then fond desire the understanding ties.
[tr. Binyon (1943)]
And to thy feet be this hobble, wrought Of lead, to make thee move at sluggard pace Toward Yea and Nay where thou perceivest naught,
For low among the dunces is his place Who hastes to accept or reject With no distinction made 'twixt case and case;
Thence come rash judgements, mostly incorrect And prejudiced, and stubborn all the more That self-conceit shackles the intellect.
[tr. Sayers/Reynolds (1962)]
And let this ever be as lead to your feet, to make you slow, like a weary man, in moving either to the yes or the no which you see not; for he is right low down among the fools, alike in the one asnd in the other case, who affirms or denies without distinguishing; because it happens that oftentimes hasty opinion inclines to the wrong side, and then fondness for it binds the intellect.
[tr. Singleton (1975)]
And let this always make your feet like lead So that you move like a man who is worn out Towards a Yes or No you cannot actually see:
For a man is right down among the fools In the case either of affirmation or denial, If he proceeds without making distinctions;
Because it often happens that a quick opinion Inclines int he wrong direction, and after that The intellect is hampered by vanity.
[tr. Sisson (1981)]
And let this weigh as lead to slow your steps, to make you move as would a weary man to yes or no when you do not see clearly:
whether he would affirm or would deny, he who decides without distinguishing must be among the most obtuse of men;
opinion -- hasty -- often can incline to the wrong side, and then affection for one’s own opinion binds, confines the mind.
[tr. Mandelbaum (1984)]
Let this be leaden weight upon your feet to make you move slow as a weary man both to the ‘yes’ or ‘no’ you do not see,
for he ranks low, indeed, among the fools, who rushes to affirm or to deny, no matter which, without distinguishing.
Opinions formed in haste will oftentimes lead in a wrong direction, and man’s pride then intervenes to bind his intellect.
[tr. Musa (1984)]
And let this ever be lead upon your feet, to make you move slowly, like a weary man, to both the yes and the no that you do not see: for surely he is low among the fools who affirms and denies without distinction in either case, for it often happens that a hasty opinion turns in a wrong direction, and then affect binds the intellect.
[tr. Durling (2011)]
And let this always weight your feet down with lead, and make you go slowly, like a tired man, approaching the yes or no you do not grasp, since he is truly down there among the fools, who affirms or denies without distinguishing between cases, so that it often happens that a quick opinion leans to the wrong side, and then Pride entangles the intellect.
[tr. Kline (2002)]
And let this be a lead weight on your feet, so that you move as slow as if worn out to any “yes” or “no” unclear to you.
For no fool is as low a fool as one who taking either of these steps will fail affirming to denying in distinction.
So often when our judgement rushes on it happens that we veer in false directions and then emotions bind tie intellect.
[tr. Kirkpatrick (2007)]
And let this always be as lead upon your feet to make you slow, just like a weary man, in moving, whether to yes or no, unless you see both clearly.
For he ranks low among the fools who, without making clear distinctions, affirms or denies in one case or another,
since it often happens that a hasty opinion inclines one to the erring side, and then fondness for it fetters the working of the mind.
[tr. Hollander/Hollander (2007)]
And let this forever be like lead on your feet, Forcing you to go slowly, like someone weary, Saying 'yes' or 'no' when neither is clear.
A man who either concurs or disagrees Without some plain distinctions is a fallen fool, And pretty low even at that level,
For hasty judgment often bends to what's wrong, And having made a foolish choice the fool Holds on, letting his foolery tie up his mind.
[tr. Raffel (2010)]
As long as I was in Washington I never met anybody that I thought was good enough, who knew enough, or who loved enough to make sexual decisions for anybody else.
Joycelyn Elders (b. 1933) American pediatrician, public health administrator, academic Penn & Teller: Bullshit!, s. 4, ep. 6 “Abstinence” (2006-06-05)
(Source)
Harry S Truman (1884-1972) US President (1945-1953)
(Misattributed)
Not a quote from Truman, but popularized by him through a sign he kept on his White House desk, displaying the message It had been sent to him from the Federal Reformatory at El Reno, Oklahoma in late 1945. On the reverse side it reads, "I'm from Missouri." Truman occasionally referenced the sign and phrase in speeches.
The phrase -- which itself refers to "passing the buck," or handing responsibility off to another -- predates Truman's administration, and may have been coined by Brigadier General A. B. Warfield in 1939 or earlier.
More discussion about this quotation and its origin:
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)
If only men could be depended upon to base their decisions on reason. Alas, there are only three or four of us in the world, and even we will bear watching.
Rex Stout (1886-1975) American writer The League of Frightened Men, ch. 18 [Wolfe] (1935)
(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)]
Such closet politicians never fail to assign the deepest motives for the most trifling actions; instead of often ascribing the greatest actions to the most trifling causes, in which they would be much seldomer mistaken. They read and write of kings, heroes, and statesmen, as never doing any thing but upon the deepest principles of sound policy. But those who see and observe kings, heroes and statesmen, discover that they have headaches, indigestions, humours, and passions, just like other people; every one of which, in their turns, determine their wills, in defiance of their reason.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #205 (5 Dec 1749)
(Source)
The truth is that many people set rules to keep from making decisions.
Mike Krzyzewski (b. 1947) American college basketball coach ["Coach K"] Leading with the Heart, ch. 1 “Getting Organized” (2000) [with Donald Phillips]
(Source)
Man is man because he is free to operate within the framework of his destiny. He is free to deliberate, to make decisions, and to choose between alternatives. He is distinguished from animals by his freedom to do evil or to do good and to walk the high road of beauty or tread the low road of ugly degeneracy.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher The Measures of Man (1959)
Markets can remain irrational a lot longer than you and I can remain solvent.
John Maynard Keynes (1883-1946) English economist
(Attributed)
Generally credited to Keynes, but the earliest reference found is by financial analyst A. Gary Shilling, "Scoreboard," Forbes (15 Feb 1993). More discussion here.
Sometimes given as "Markets can remain irrational longer than you can remain solvent" or "Markets can stay irrational longer than you can stay solvent."
In our flowing affairs a decision must be made — the best, if you can, but any is better than none. There are twenty ways of going to a point, and one is the shortest; but set out at once on one. A man who has that presence of mind which can bring to him the instant all he knows, is worth for action a dozen men who know as much but can only bring it to light slowly.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Power,” The Conduct of Life, ch. 2 (1860)
A conference is a gathering of important people who, singly, can do nothing, but together can decide that nothing can be done.
Fred Allen (1894-1956) American humorist [b. John Florence Sullivan]
Letter to William McChesney Martin (25 Jan 1940)
(Source)
The letter, to the then-President of the New York Stock Exchange, was written as an apology for a joke Allen had made about Wall Street, and was re-published in TIME magazine (4 Feb 1940).
Allen apparently used the line, and variations of it, at various times in his career. A variant more commonly quoted than the original shows up, without citation, in The Oxford Dictionary of Quotations:
Committee -- A group of men who individually can do nothing but as a group decide that nothing can be done.