Love iz sed tew be blind, but i kno lots ov phellows in love, who kan see twice az mutch in their sweethearts as i kan.
[Love is said to be blind, but I know lots of fellows in love who can see twice as much in their sweethearts as I can.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-12 (1870 ed.)
(Source)
Quotations about:
devotion
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Heaven alone can produce devout people; Princes produce hypocrites.
[Le Ciel seul peut faire les dévots; les Princes font les hypocrites.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts], # 630 / 1007 “General Maxims of Politics,” No. 10 (1720-1755) [tr. Clark (2012)]
(Source)
In the French, "seul [alone, solely]" is an amendment above the line in manuscript.(Source (French)).
Temperance and abstinence, faith and devotion, are in themselves perhaps as laudable as any other virtues; but those which make a man popular and beloved are justice, charity, munificence, and, in short, all the good qualities which render us beneficial to each other.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-08), The Spectator, No. 243
(Source)
MIRANDA: Do you love me?
FERDINAND: O heaven, O Earth, bear witness to this sound,
And crown what I profess with kind event
If I speak true; if hollowly, invert
What best is boded me to mischief. I,
Beyond all limit of what else i’ th’ world,
Do love, prize, honor you.William Shakespeare (1564-1616) English dramatist and poet
Tempest, Act 3, sc. 1, l. 80ff (3.1.80-86) (1611)
(Source)
CLÉANTE: These are the arguments of all your kind:
Since they can’t see, they think that no one ought;
Whoever does, is tainted with free thought;
Whoever balks at pious affectation
Fails to hold piety in veneration.
Come now, for all your talk, I’m not afraid;
Heaven sees my heart, and I know what I’ve said.[Voilà de vos pareils le discours ordinaire:
Ils veulent que chacun soit aveugle comme eux;
C’est être libertin que d’avoir de bons yeux;
Et qui n’adore pas de vaines simagrées
N’a ni respect ni foi pour les choses sacrées.
Allez, tous vos discours ne me font point de peur;
Je sais comme je parle, et le ciel voit mon cœur.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Frame (1967), 1.5]
(Source)
On being warned by Orgon that his impiety and free-thinking will get him in trouble some day.
(Source (French)). Alternate translations:This is the usual Strain of such as you. They would have every body as blind as themselves: To be clear-sighted is Libertinism, and such as don't dote on empty Grimaces, have neither Faith nor Respect to sacred things. Come, come, all this Discourse of yours frights not me; I know what I say, and Heaven sees my Heart.
[tr. Clitandre (1672)]The usual clap-trap of your set; they wish everyone to be blind like themselves. To keep one's eyes open is to be a free-thinker; and whosoever does not worship pretentious affection has neither respect for, nor faith in holy things. Go along; all your speeches do not frighten me; I know what I am saying, and Heaven sees my heart.
[tr. Van Laun (1876)]Tut! This is the usual way of talking with such as you. They want everybody to be as blind as they are: to see clearly is to be a freethinking; and not to worship empty show is to act from a want of faith and of respect for holy things. Believe me, all your denunciations do not frighten me: I know what I say, and God sees my heart.
[tr. Wall (1879)]This is the usual style of such as you. They would have every one as blind as themselves; to be clear-sighted is libertinism, and those who do not like foolish grimaces, have neither faith nor respect for holy things. All your talk does not frighten me, I know how I speak, and heaven sees my heart.
[tr. Mathew (1890)]That is the usual style of talking among your set; they want everyone to be as blind as themselves. To be clear-sighted is to be a free-thinker, and he who does not bow down to idle affectations has neither respect for nor faith in sacred things. I tell you none of your sermons frighten me: I know what I say, and Heaven sees my heart.
[tr. Waller (1903)]That is the usual strain of all your kind;
They must have every one as blind as they.
They call you atheist if you have good eyes;
And if you don't adore their vain grimaces,
You've neither faith nor care for sacred things.
No, no; such talk can't frighten me; I know
What I am saying; heaven sees my heart.
[tr. Page (1909)]I've heard that kind of talk from others like you.
They want to make the whole world blind like them.
It's irreligion just to have open eyes!
If you're not taken in by mummery,
They say you've no respect for sacred things.
You cannot scare me with that sort of language.
I know what I say, and heaven can see my heart.
[tr. Bishop (1957)]So I've been told before by dupes like you:
Being blind, you'd have all others blind as well;
The clear-eyed man you call an infidel,
And he who sees through humbug and pretense
Is charged, by you, with want of reverence.
Spare me your warnings, Brother; I have no fear
Of speaking out, for you and Heaven to hear.
[tr. Wilbur (1963), 1.5]Your kind
All talk like that -- because you're blind
You'd rather others didn't see,
You deem perceptiveness to be
A kind of sin! Let us adore
The idols that you kneel before
Or else be damned! Well listen here;
Your sermons don't fill me with fear:
I know my subject, for a start
And Heaven sees into my heart.
[tr. Bolt (2002)]People like you always say things like that. They want everyone to be as blind as they are. They think that seeing clearly is impiety, that those who refuse to worship false idols have no respect for true faith and true religion. Such talk doesn’t frighten me; I know what I’m saying, and Heaven itself knows what I think.
[tr. Steiner (2008), 1.5]That's how people like you always talk:
You want everyone else to be as blind as you are.
It's disrespectful to have a pair of functioning eyes, is it?
And anyone who doesn't love empty pretence and show and mindless drivel
Has no respect for faith or sacred things.
Come on, all your nonsense doesn't scare me at all:
Heaven sees my heart.
[tr. Campbell (2013)]
CLÉANTE: And just as there is nothing I more revere
Than a soul whose faith is steadfast and sincere,
Nothing that I more cherish and admire
Than honest zeal and true religious fire,
So there is nothing that I find more base
Than specious piety’s dishonest face.[Et, comme je ne vois nul genre de héros
Qui soient plus à priser que les parfaits dévots,
Aucune chose au monde et plus noble et plus belle
Que la sainte ferveur d’un véritable zèle,
Aussi ne vois-je rien qui soit plus odieux
Que le dehors plâtré d’un zèle spécieux.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Wilbur (1963), 1.5]
(Source)
The references to plaster, whitewashing, etc., come from the Bible, Matthew 23:27-28, condemning hypocrisy.
(Source (French)). Alternate translations:And as I see no Character in Life more great or valuable than to be truly devout, nor any thing more noble, or more beautiful, than the Fervor of a sincere Piety; so I think nothing more abominable than the outside Daubing of a pretended Zeal.
[tr. Clitandre (1672)]And as I know no character more worthy of esteem than the truly devout, nor anything in the world more noble or beautiful than the holy fervour of sincere piety, so I know nothing more odious than the whited sepulchre of a pretended zealot, than those downright imposters, those devotees for public show.
[tr. Van Laun (1876)]And as I know nothing in the world so noble and so beautiful as the holy fervour of genuine piety, so there is nothing, I think, so odious as the whitewashed outside of a specious zeal.
[tr. Wall (1879)]And as I see nothing in life more noble or beautiful than the fervour of sincere piety, so I think nothing more odious than the plastered exterior of a false zeal.
[tr. Mathew (1890)]And since I do not know any character more admirable than the truly devout, nor anything in the world more noble and more beautiful than the righteous fervor of a sincere piety, neither do I know anything more odious than the whited sepulchre of a specious zeal.
[tr. Waller (1903)]And as I find no kind of hero more
To be admired than men of true religion,
Nothing more noble or more beautiful
Than is the holy zeal of true devoutness;
Just so I think there's naught more odious
Than whited sepulchres of outward unction.
[tr. Page (1909)]And as I see no kind of character
More honorable than true devotion is,
Nothing more noble and more beautiful
Than fervent, genuine, holy piety,
So I find nothing on earth more odious
Than the false show of whited sepulchres.
[tr. Bishop (1957)]And, as there are no heroes I revere
More than those whose devoutness is sincere,
And nothing worthier of veneration
Than genuine religious dedication,
So, nothing seems more odious to me
Than the disguise of specious piety.
[tr. Frame (1967)]What jewel more precious can there be
Than perfect, unfeigned piety,
A fervour that is felt, and real?
But this ... this squashed flea kind of zeal,
Worn, as a lady wears her paint,
The posturing of the plaster saint,
This, above all things, I deplore.
Nothing on earth disgusts me more.
[tr. Bolt (2002)]I don’t know any heroes more worthy of respect than the truly pious or anything more noble and beautiful than holy passion and saintly zeal. And I don’t know anything more hateful than those whited sepulchres, the phony zealots.
[tr. Steiner (2008)]
Do not store up riches for yourselves here on earth, where moths and rust destroy, and robbers break in and steal. Instead, store up riches for yourselves in heaven, where moths and rust cannot destroy, and robbers cannot break in and steal. For your heart will always be where your riches are.
[Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 6: 19-21 (Jesus) [GNT (1966)]
(Source)
This passage is paralleled in Luke 12:33-34.
(Source (Greek)). Alternate translations:Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.
[KJV (1611)]Do not store up treasures for yourselves on earth, where moths and woodworms destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal. For where your treasure is, there will your heart be also.
[JB (1966)]Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too.
[NJB (1985)]Stop collecting treasures for your own benefit on earth, where moth and rust eat them and where thieves break in and steal them. Instead, collect treasures for yourselves in heaven, where moth and rust don’t eat them and where thieves don’t break in and steal them. Where your treasure is, there your heart will be also.
[CEB (2011)]Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
[NRSV (2021 ed.)]
Vehemence is the expression of a blind effort to support and uphold something that can never stand on its own — something rootless, incoherent, and incomplete. Whether it is our own meaningless self we are upholding or some doctrine devoid of evidence, we can do it only in a frenzy of faith.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 60 (1955)
(Source)
CLÉANTE: There’s true and false in piety, as in bravery,
And just as those whose courage shines the most
In battle, are the least inclined to boast,
So those whose hearts are truly pure and lowly
Don’t make a flashy show of being holy.[Il est de faux dévots ainsi que de faux braves:
Et, comme on ne voit pas qu’où l’honneur les conduit
Les vrais braves soient ceux qui font beaucoup de bruit,
Les bons et vrais dévots, qu’on doit suivre à la trace,
Ne sont pas ceux aussi qui font tant de grimace.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Wilbur (1963)]
(Source)
(Source (French)). Alternate translations:There are Pretenders to Devotion as well as to Courage. And as we never find the truly Brave to be such as make much Noise wheresoever they are led by Honour, so the Good and truly Pious, who are worthy of our Imitation, are never those that deal much in Grimace.
[tr. Clitandre (1672)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave man make much noise where honour leads him, no more are the good and truly pious, whom we ought to follow, those who make so many grimaces.
[tr. Van Laun (1876)]Devotion, like courage, has its pretenders' and in the same way that the truly brave are not those who make the most noise where honour leads them, so the real and truly pious men whose example we ought to follow, are not those who affect such grimaces.
[tr. Wall (1879)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave to be such as make much noise wherever they are led. by honour, so the good and truly pious, who are worthy of our imitation, are never those who indulge in much show.
[tr. Mathew (1890)]There are pretenders to devotion as to courage; and even as those who are truly brave when honour calls are not those who make the most noise, so the good and truly pious, in whose footsteps we ought to follow, are not thoae who make so many grimaces.
[tr. Waller (1903), sc. 5]There are false heroes -- and false devotees;
And as true heroes never are the ones
Who make much noise about their deeds of honour,
Just so true devotees, whom we should follow,
Are not the ones who make so much vain show.
[tr. Page (1909)]There's false devotion like false bravery.
And as you see upon the field of honor
The really brave are not the noisiest ones,
The truly pious, whom we should imitate,
Are not the ones who show off their devotion.
[tr. Bishop (1957), sc. 5]Like courage, piety has its hypocrites.
Just as we see, where honor beckons most
The truly brave are not the ones who boast;
The truly pious people, even so,
Are not the ones who make the biggest show.
[tr. Frame (1967). sc. 5]If there's false courage, then, God knows,
There is false piety as well:
The brave man you can always tell
By how he doesn't rant and roar
And bluster, in the heat of war.
How may pious men be known?
They don't pull faces, sigh and groan.
[tr. Bolt (2002)]Look: some people pretend to be religious the way others pretend to be brave. We can recognize brave people by what honor has pushed them to do, but the truly pious, whom one should imitate, don't smirk and show off.
[tr. Steiner (2008)]The falsely devout are like the falsely brave;
And as we see that those who make the most noise
Are not the bravest when the moment comes,
So the truly good, the truly devout,
Are not the ones making all this racket about it.
[tr. Campbell (2013)]
CYCLOPS: I sacrifice to no one save myself and this belly, the greatest of deities; but to the gods, not I!
[ΚΥΚΛΩΨ: ἁγὼ οὔτινι θύω πλὴν ἐμοί, θεοῖσι δ᾽ οὔ,
καὶ τῇ μεγίστῃ, γαστρὶ τῇδε, δαιμόνων.]Euripides (485?-406? BC) Greek tragic dramatist
Cyclops [Κύκλωψ], l. 334ff (c. 424-23 BC) [tr. Coleridge (1913)]
(Source)
(Source (Greek)). Alternate translations:POLYPHEME:To no other God except myself,
And to this belly, greatest of the Gods,
I sacrifice.
[tr. Wodhull (1809)]CYCLOPS:To what other God but to myself
And this great belly, first of deities,
Should I be bound to sacrifice?
[tr. Shelley (1819)]CYCLOPS: I sacrifice to my great Self, sir Sprat,
And to no god beside -- except, that is,
My belly, greatest of all deities.
[tr. Way (1916)]CYCLOPS: I sacrifice to no god save myself --
And to my belly, greatest of deities.
[ed. Adams (1952)]CYCLOPS: I sacrifice to no one but myself -- never to the gods -- and to my belly, the greatest of divinities.
[tr. Kovacs (1994)]
You cannot be a slave of two masters; you will hate one and love the other; you will be loyal to one and despise the other. You cannot serve both God and money.
[Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 16: 13 (Jesus) [GNT (1976)]
(Source)
This passage is paralleled in Matthew 6:24.
(Source (Greek)). Alternate translations:No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
[KJV (1611)]No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.
[JB (1966)]No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money.
[NJB (1985)]No one can serve two masters. Either you will hate the one and love the other, or you will be loyal to the one and have contempt for the other. You cannot serve God and wealth.
[CEB (2011)]No one can serve two masters, for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth.
[NRSV (2021 ed.)]
The fiercest fanatics are often selfish people who were forced, by innate shortcomings or external circumstances, to lose faith in their own selves. They separate the excellent instrument of their selfishness from their ineffectual selves and attach it to the service of some holy cause. And though it be a faith of love and humility they adopt, they can be neither loving nor humble.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 2, ch. 7, § 38 (1951)
(Source)
“God is love,” as Scripture says, and that means the revelation is in the relationship. “God is love” means God is known devotionally, not dogmatically. “God is love” does not clear up old mysteries; it discloses new mystery. “God is love” is not a truth we can master; it is only one to which we can surrender. Faith is being grasped by the power of love.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
“Emmanuel,” sermon (1979-12-09)
(Source)
Sermon on Matthew 1:23.
Coffin had used very similar language in an earlier sermon, "Born to Set Thy People Free" (1977-12-04), on John 1:14:God is known devotionally, not dogmatically. If as Scripture says, "God is love," then the revelation is the relationship. Christianity is not cleaning up old mysteries; it's the disclovsure of a new mystery. It is not a truth that you can master; it's only one to which you can surrender. Faith is being grasped by the power of love.
She was his life,
The ocean to the river of his thoughts,
Which terminated all.
Love is swift, pure, dutiful, pleasant and agreeable; it is strong, patient, faithful, prudent, long-suffering, manly, never seeking its own advantage. For when anyone seeks that, he falls away from love.
[Est amor velox, sincerus, pius, prudens, longanimis, virilis, et seipsum nunquam quærens. Ubi enim seipsum aliquis quærit, ibi ab amore cadit.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 5, v. 7 (3.5.7) [Christ] (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
Comparing love from God, what love toward God should be like, and an ideal of human love.
(Source (Latin)). Alternate translations:Love is swift, pure, meek, joyous and glad, strong, patient, faithful, wise, forbearing, manly, and never seeking him self or his own will ; forwhensoever a man seeketh himself, he falleth from love.
[tr. Whitford/Raynal (1530/1871)]The Love of God is nimble in its Motions, sincere in its Intentions, ardent and zealous in Devotion, sweet to the Soul, brave in Attempting, patient in Enduring, faithful in Executing, prudent in Action, slow in Resentment, generous and manly, and seeks not to please the Person's self, but the Person beloved. For, where a Man seeks his own Advantage only, there Interest, not Love, is the Principle upon which he moves.
[tr. Stanhope (1696; 1706 ed.), 3.6]Love is swift, sincere, pious, sweet and delightfull: strong, patient, faithfull, prudent, suffering, full of courage, and never seeking it selfe. For where one seeketh him∣selfe, there he falleth from love.
[tr. Page (1639), 3.5.25-26]Love is active, sincere, affectionate, pleasant and amiable ; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[tr. Payne (1803), 3.4.11]Love is active, sincere, affectionate, pleasant and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[ed. Parker (1841), 3.4.7]Love is swift, sincere, pious, pleasant, and agreeable; brave, patient, faithful, prudent, long-suffering, and generous; and never seeketh itself; for that which seeketh itself, falls immediately from Love.
[tr. Dibdin (1851), 3.4.11]Love is swift, sincere, pious, pleasant, and delightful; strong, patient, faithful, prudent, long-suffering, courageous, and never seeking itself; for where a man seeks himself, there he falls from love.
[ed. Bagster (1860)]Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly, and never seeking her own; for wheresoever a man seeketh his own, there he falleth from love.
[tr. Benham (1874)]Love is active, sincere, affectionate, pleasant, and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from love.
[tr. Anon. (1901)]Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself there he falls from love.
[tr. Croft/Bolton (1940)]Love is alert, frank, duteous, cheerful and pleasing: brave, patient, faithful, prudent, long-suffering, manly, and never seeking self. For wherever anyone seeks self, there he falls away from love.
[tr. Daplyn (1952)]Love is swift, pure, tender, joyful, and pleasant. Love is strong, patient, faithful, prudent, long-suffering, vigorous, and never self-seeking. For when a man is self-seeking he abandons love.
[tr. Sherley-Price (1952)]Love is eager, sincere and kind; it is glad and lovely; it is strong, patient and faithful; wise, long-suffering and resolute; and it never seeks its own ends, for where a man seeks his own ends, he at once falls out of love.
[tr. Knott (1962)]Love is swift, sincere, pious, pleasant and delightful. It is strong, silent, patient, trustful and wise. It is tolerant. It has a manly disregard for personal profit. The self-seeker fails in love.
[tr. Rooney (1979)]
Power is like money. You can usually get it if you’re competent and it’s the only thing you want in life.
But a man’s best friend is the one who not only wishes him well but wishes it for his own sake (even though nobody will ever know it).
[φίλος δὲ μάλιστα ὁ βουλόμενος ᾧ βούλεται τἀγαθὰ ἐκείνου ἕνεκα, καὶ εἰ μηδεὶς εἴσεται]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 9, ch. 8 (9.8, 1168b.1) (c. 325 BC) [tr. Thomson/Tredennick (1976)]
(Source)
(Source (Greek)). Alternate translations:He is most a friend who wishes good to him to whom he wishes it for that man’s sake even though no one knows.
[tr. Chase (1847)]A man's best friend is he who wishes him well for his own sake, without caring whether others are aware of his affection.
[tr. Williams (1869)]The best friend is he who, when he wishes the good of another, wishes it for the other's sake, and wishes it even if nobody will know his wish.
[tr. Welldon (1892)]He is most truly a friend who, in wishing well to another, wishes well to him for his (the other’s) sake, and even though no one should ever know.
[tr. Peters (1893)]Man's best friend is one who wishes well to the object of his wish for his sake, even if no one is to know of it.
[tr. Ross (1908)]The best friend is he that, when he wishes a person's good, wishes it for that person's own sake, even though nobody will ever know of it.
[tr. Rackham (1934)]The one who is most a friend is the one who wishes good things to the person he wishes them to for that person's sake, even if no one will know.
[tr. Reeve (1948)]A best friend is one who wishes the good of another for that other's sake, even if no one is to know this.
[tr. Apostle (1975)]My best friend is the man who in wishing me well wishes it for my sake.
How do I love thee? Let me count the ways.
I love thee to the depth and breadth and height
My soul can reach, when feeling out of sight
For the ends of being and ideal grace.
I love thee to the level of every day’s
Most quiet need, by sun and candle-light.
I love thee freely, as men strive for right;
I love thee purely, as they turn from praise.
I love thee with the passion put to use
In my old griefs, and with my childhood’s faith.
I love thee with a love I seemed to lose
With my lost saints. I love thee with the breath,
Smiles, tears, of all my life; and, if God choose,
I shall but love thee better after death.Elizabeth Barrett Browning (1806-1861) English poet
Sonnets from the Portuguese, #43 (1850)
(Source)
The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God’s name, it was bad theology. Compassion was the litmus test for the prophets of Israel, for the rabbis of the Talmud, for Jesus, for Paul, and for Muhammad, not to mention Confucius, Lao-tsu, the Buddha, or the sages of the Upanishads.
Karen Armstrong (b. 1944) British author, comparative religion scholar
The Spiral Staircase: My Climb Out of Darkness (2004)
(Source)
I’m working at trying to be a good Christian, and that’s serious business. It’s like trying to be a good Jew, a good Muslim, a good Buddhist, a good Shintoist, a good Zoroastrian, a good friend, a good lover, a good mother, a good buddy — it’s serious business. It’s not something where you think, Oh, I’ve got it done. I did it all day, hotdiggety. The truth is, all day long you try to do it, try to be it, and then in the evening if you’re honest and have a little courage you look at yourself and say, Hmm. I only blew it eighty-six times. Not bad.
Maya Angelou (1928-2014) American poet, memoirist, activist [b. Marguerite Ann Johnson]
“The Art of Fiction,” Paris Review, #116, Interview with George Plimpton (1990)
(Source)
Remember that children, marriages, and flower gardens reflect the kind of care they get.
H. Jackson "Jack" Brown, Jr. (b. 1940) American writer
Life’s Instructions for Wisdom, Success, and Happiness (2001)
HAMLET: Doubt thou the stars are fire;
Doubt that the sun doth move;
Doubt truth to be a liar;
But never doubt I love.
William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 2, sc. 2, l. 124ff (2.2.124-127) (c. 1600)
(Source)
A letter from Hamlet to Ophelia, read by Polonius.
To most Christians, the Bible is like a software license. Nobody actually reads it. They just scroll to the bottom and click, “I agree.”
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
(Attributed)
Although we tend to think about saints as holy and pious, and picture them with halos above their heads and ecstatic gazes, true saints are much more accessible. They are men and women like us, who live ordinary lives and struggle with ordinary problems. What makes them saints is their clear and unwavering focus on God and God’s people.
Henri Nouwen (1932-1996) Dutch Catholic priest and writer
Bread for the Journey (1996)
If she asked for the sun, he would climb the sky until he burned.
Daniel Swensen (b. c.1975) American writer
Orison (2014)
Thank goodness, many years ago, I had a preceptor, for whom my admiration has never died, and he had a favorite saying, one that I trust I try to live by. It was: always take your job seriously, never yourself.
Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Speech, New England “Forward to ’54” Dinner, Boston (21 Sep 1953)
The believer sings louder than he speaks.
Abdal Hakim Murad (b. 1960) British Muslim shaykh, researcher, writer, academic [b. Timothy John Winter]
“Contentions 2,” #33
(Source)
“There are no atheists in foxholes” isn’t an argument against atheism, it’s an argument against foxholes.
James Morrow (b. 1947) American author, humanist
Towing Jehovah, Part 2, “Famine” (1994)
(Source)
Paraphrase of this passage:"There are no atheists in foxholes, people say, and it's so true, it's so fucking true." Cassie swallowed, savoring the aftertaste of the Cheerios. "No ... no, I'm being too hard on myself. That maxim, it's not an argument against atheism -- it's an argument against foxholes."
Most Mens Anger about Religion is as if two Men should quarrel for a Lady they neither of them care for.
George Savile, Marquis of Halifax (1633-1695) English politician and essayist
“Religion,” Political, Moral, and Miscellaneous Thoughts and Reflections (1750)
(Source)
By “nationalism” I mean first of all the habit of assuming that human beings can be classified like insects and that whole blocks of millions or tens of millions of people can be confidently labeled “good” or “bad.” But secondly — and this is much more important — I mean the habit of identifying oneself with a single nation or other unit, placing it beyond good and evil and recognizing no other duty than that of advancing its interests.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)
(Source)
A doctrine insulates the devout not only against the realities around them but also against their own selves. The fanatical believer is not conscious of his envy, malice, pettiness and dishonesty. There is a wall of words between his consciousness and his real self.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 68 (1955)
(Source)
Perpetual devotion to what a man calls his business, is only to be sustained by perpetual neglect of many other things.
I do not say, and I do not believe, that Christians are as bad as their creeds. In spite of church and dogma, there have been millions and millions of men and women true to the loftiest and most generous promptings of the human heart. They have been true to their convictions, and, with a self-denial and fortitude excelled by none, have labored and suffered for the salvation of men. Imbued with the spirit of self-sacrifice, believing that by personal effort they could rescue at least a few souls from the infinite shadow of hell, they have cheerfully endured every hardship and scorned every danger.
And yet, notwithstanding all this, they believed that honest error was a crime. They knew that the Bible so declared, and they believed that all unbelievers would be eternally lost. They believed that religion was of God, and all heresy of the devil. They killed heretics in defense of their own souls and the souls of their children. They killed them because, according to their idea, they were the enemies of God, and because the Bible teaches that the blood of the unbeliever is a most acceptable sacrifice to heaven.Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
(Source)
Collected in The Gods and Other Lectures (1876).
He who carves the Buddha never worships him.
Proverbs, Sayings, and Adages
Chinese proverb
He who knows the Truth is not equal to him who loves it, and he who loves it is not equal to him who delights in it.
[知之者、不如好之者、好之者、不如樂之者]
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 6, verse 20 (6.20) (6th C. BC – 3rd C. AD) [tr. Soothill (1910), 6.18]
(Source)
Earlier translations use Legge's verse numbering, 6.18. The source material uses 之 (zhi, "it") without a clear antecedent. Soothill suggests it may refer to Truth, Virtue, or the Right. Some translations provide what they think is the reference; others leave it ambiguous or footnote it, as shown below.
(Source (Chinese)). Alternate translations:They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
[tr. Legge (1861), 6.18]They who know it are not as those who love it, nor they who love it as those who rejoice in it.
[tr. Jennings (1895), 6.18]Those who know it are not as those who love it; those who love it are not as those who find their joy in it.
[tr. Ku Hung-Ming (1898), 6.18]Those who know aren't up to those who love; nor those who love, to those who delight in.
[tr. Pound (1933), 6.18]To prefer it is better than only to know it. To delight in it is better than merely to prefer it.
[tr. Waley (1938), 6.18; "the Way"]The man who loves truth (or learning) is better than the man who knows it, and the man who finds happiness in it is better than the man who loves it.
[tr. Lin Yutang (1938)]Being fond of The Right Way is better than just knowing it; and taking one’s delight in it is better than just being fond of it.
[tr. Ware (1950)]To be fond of something is better than merely to know it, and to find joy in it is better than merely to be fond of it.
[tr. Lau (1979), 6.20]Those who understand a thing are not equal to those who are fond of it, and those who are fond of it are not equal to those who delight in it.
[tr. Dawson (1993), 6.20]To know something is not as good as loving it; to love something is not as good as rejoicing in it.
[tr. Leys (1997), 6.20]Those who know it are not comparable to those who love it; those who love it are not comparable to thsoe who delight in it.
[tr. Huang (1997)]The persons who know something are not better than the persons who favor something; The persons who favor something are not better than the persons who enjoy something.
[tr. Cai/Yu (1998), 6.20, #140]To truly love it is better than just to understand it, and to enjoy it is better than simply to love it.
[tr. Ames/Rosemont (1998), 6.20; "knowledge and learning"]Knowing it is not as good as loving it; loving it is not as good as taking delight in it.
[tr. Brooks/Brooks (1998), 6.20; virtue]To understand something is nothing like loving it. And to love something is nothing like delighting in it.
[tr. Hinton (1998), 6.19]To know it is not as good as to approve it. To approve it is not as good as to find joy in it.
[tr. Watson (2007), 6.20]To know something is not as good as to have a love for it. To have a love for something is not as good as to find joy in it.
[tr. Annping Chin (2014), 6.20; learning, cf. 6.11 and 7.19]Learned people are inferior to those who are eager to learn. Those who are eager to learn are inferior to those who enjoy learning.
[tr. Li (2020), 6.20]Better than the one who knows what is right is he who loves what is right.
[Common English translation]
