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		<title>Manning, Brennan -- The Furious Longing of God, ch.  7 &#8220;Healing&#8221; (2009)</title>
		<link>https://wist.info/manning-brennan/83979/</link>
		<comments>https://wist.info/manning-brennan/83979/#respond</comments>
		<pubDate>Mon, 01 Jun 2026 07:09:03 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Manning, Brennan]]></category>
		<category><![CDATA[affirmation]]></category>
		<category><![CDATA[affirming]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[focus]]></category>
		<category><![CDATA[goodness]]></category>
		<category><![CDATA[positive attitude]]></category>

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		<description><![CDATA[To affirm a person is to see the good in them that they cannot see in themselves and to repeat it in spite of appearances to the contrary. Please, this is not some Pollyanna optimism that is blind to the reality of evil, but rather like a fine radar system that is tuned in to [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>To affirm a person is to see the good in them that they cannot see in themselves and to repeat it in spite of appearances to the contrary. Please, this is not some Pollyanna optimism that is blind to the reality of evil, but rather like a fine radar system that is tuned in to the true, the good, and the beautiful.</p>
<br><b>Brennan Manning</b> (1934-2013) American author, laicized priest, theologian, speaker [Richard Francis Xavier Manning]<br><i>The Furious Longing of God</i>, ch.  7 &#8220;Healing&#8221; (2009) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/furiouslongingof0000unse_n5o7/page/82/mode/2up?q=%22affirm+a+person%22" target="_blank">Source</a>)
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		<title>Proust, Marcel -- Le Temps Retrouvé [Time Regained], ch. 22 (1926) [tr. Moncrieff/Kilmartin]</title>
		<link>https://wist.info/proust-marcel/83203/</link>
		<comments>https://wist.info/proust-marcel/83203/#respond</comments>
		<pubDate>Sun, 05 Apr 2026 16:01:31 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Proust, Marcel]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[know thyself]]></category>
		<category><![CDATA[reader]]></category>
		<category><![CDATA[reading]]></category>
		<category><![CDATA[reflection]]></category>
		<category><![CDATA[resonance]]></category>
		<category><![CDATA[self-exploration]]></category>
		<category><![CDATA[self-reflection]]></category>

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		<description><![CDATA[In reality, every reader, as he reads, is actually the reader of himself. The writer&#8217;s work is only a kind of optical instrument he provides the reader so he can discern what he might never have seen in himself without this book. The reader&#8217;s recognition in himself of what the book says is the proof [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>In reality, every reader, as he reads, is actually the reader of himself. The writer&#8217;s work is only a kind of optical instrument he provides the reader so he can discern what he might never have seen in himself without this book. The reader&#8217;s recognition in himself of what the book says is the proof of the book&#8217;s truth.</p>
<p>[En réalité, chaque lecteur est quand il lit le propre lecteur de soi-même. L&#8217;ouvrage de l&#8217;écrivain n&#8217;est qu&#8217;une espèce d’instrument optique qu&#8217;il offre au lecteur afin de lui permettre de discerner ce que sans ce livre il n’eût peut-être pas vu en soi-même. La reconnaissance en soi-même, par le lecteur, de ce que dit le livre, est la preuve de la vérité de celui-ci.]</p>
<br><b>Marcel Proust</b> (1871-1922) French author<br><i>Le Temps Retrouvé [Time Regained]</i>, ch. 22 (1926) [tr. Moncrieff/Kilmartin] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/EnglishFictionCollection/In%20the%20Search%20of%20the%20Lost%20Time/page/1043/mode/2up?q=proust+%22kind+of+optical+instrument%22" target="_blank">Source</a>)
										<br><br><span class="cite">
						

(<a href="https://archive.org/details/letempsretrouv0000prou/page/216/mode/2up?q=%22En+r%C3%A9alit%C3%A9%2C+chaque+lecteur%22">Source (French)</a>)

						</span>
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Carlyle, Thomas -- Lecture (1840-05-22), &#8220;The Hero as King,&#8221; Home House, Portman Square, London</title>
		<link>https://wist.info/carlyle-thomas/82852/</link>
		<comments>https://wist.info/carlyle-thomas/82852/#respond</comments>
		<pubDate>Thu, 19 Mar 2026 20:06:10 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Carlyle, Thomas]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[disengagement]]></category>
		<category><![CDATA[dispassion]]></category>
		<category><![CDATA[insincerity]]></category>
		<category><![CDATA[reality]]></category>
		<category><![CDATA[sincerity]]></category>
		<category><![CDATA[skepticism]]></category>
		<category><![CDATA[truth]]></category>

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		<description><![CDATA[Truly it is a sad thing for a people, as for a man, to fall into Scepticism, into dilettantism, insincerity; not to know Sincerity when they see it. For this world, and for all worlds, what curse is so fatal? The heart lying dead, the eye cannot see. The lecture notes were collected by Carlyle [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>Truly it is a sad thing for a people, as for a man, to fall into Scepticism, into dilettantism, insincerity; not to know Sincerity when they see it. For this world, and for all worlds, what curse is so fatal? The heart lying dead, the eye cannot see.</p>
<br><b>Thomas Carlyle</b> (1795-1881) Scottish essayist and historian<br>Lecture (1840-05-22), &#8220;The Hero as King,&#8221; Home House, Portman Square, London 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://www.gutenberg.org/cache/epub/1091/pg1091-images.html#:~:text=Truly%20it%20is%20a%20sad%20thing%20for%20a%20people%2C%20as%20for%20a%20man%2C%20to%20fall%20into%20Scepticism%2C%20into%20dilettantism%2C%20insincerity%3B%20not%20to%20know%20Sincerity%20when%20they%20see%20it.%20For%20this%20world%2C%20and%20for%20all%20worlds%2C%20what%20curse%20is%20so%20fatal%3F%20The%20heart%20lying%20dead%2C%20the%20eye%20cannot%20see." target="_blank">Source</a>)
										<br><br><span class="cite">
						

The lecture notes were collected by Carlyle into <i>On Heroes, Hero-Worship, & the Heroic in History</i>, Lecture 6 (1841).
						</span>
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Euripides -- Medea [Μήδεια], l. 516ff (431 BC) [tr. Johnston (2008)]</title>
		<link>https://wist.info/euripides/81527/</link>
		<comments>https://wist.info/euripides/81527/#respond</comments>
		<pubDate>Tue, 20 Jan 2026 20:46:21 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Euripides]]></category>
		<category><![CDATA[bad person]]></category>
		<category><![CDATA[base metal]]></category>
		<category><![CDATA[character]]></category>
		<category><![CDATA[counterfeit]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[divine gift]]></category>
		<category><![CDATA[divine will]]></category>
		<category><![CDATA[gold]]></category>
		<category><![CDATA[good and evil]]></category>
		<category><![CDATA[good person]]></category>
		<category><![CDATA[insight]]></category>

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		<description><![CDATA[MEDEA: O Zeus, why did you give men certain ways to recognize false gold, when there’s no mark, no token stamped on the human body, to indicate which men are worthless. [ΜΉΔΕΙΑ: ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ᾖ τεκμήρι᾽ ἀνθρώποισιν ὤπασας σαφῆ, ἀνδρῶν δ᾽ ὅτῳ χρὴ τὸν κακὸν διειδέναι οὐδεὶς χαρακτὴρ ἐμπέφυκε [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p class="hangingindent">MEDEA: O Zeus, why did you give men certain ways<br />
to recognize false gold, when there’s no mark,<br />
no token stamped on the human body,<br />
to indicate which men are worthless.</p>
<p></p>
<p class="hangingindent">[ΜΉΔΕΙΑ: ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ᾖ<br />
τεκμήρι᾽ ἀνθρώποισιν ὤπασας σαφῆ,<br />
ἀνδρῶν δ᾽ ὅτῳ χρὴ τὸν κακὸν διειδέναι<br />
οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι;]</p>
<p></p>
<br><b>Euripides</b> (485?-406? BC) Greek tragic dramatist<br><i>Medea</i> [Μήδεια], l. 516ff (431 BC) [tr. Johnston (2008)] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://johnstoniatexts.x10host.com/euripides/medeahtml.html#:~:text=O%20Zeus%2C%20why%20did%20you%20give%20men%20certain%20ways%0Ato%20recognize%20false%20gold%2C%20when%20there%E2%80%99s%20no%20mark%2C%0Ano%20token%20stamped%20on%20the%20human%20body%2C%0Ato%20indicate%20which%20men%20are%20worthless." target="_blank">Source</a>)
										<br><br><span class="cite">
						

(<a href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0113%3Acard%3D492#:~:text=%E1%BD%A6%20%CE%96%CE%B5%E1%BF%A6%2C%20%CF%84%CE%AF%20%CE%B4%E1%BD%B4%20%CF%87%CF%81%CF%85%CF%83%CE%BF%E1%BF%A6%20%CE%BC%E1%BD%B2%CE%BD%20%E1%BD%83%CF%82%20%CE%BA%CE%AF%CE%B2%CE%B4%CE%B7%CE%BB%CE%BF%CF%82%20%E1%BE%96%0A%CF%84%CE%B5%CE%BA%CE%BC%CE%AE%CF%81%CE%B9%E1%BE%BD%20%E1%BC%80%CE%BD%CE%B8%CF%81%CF%8E%CF%80%CE%BF%CE%B9%CF%83%CE%B9%CE%BD%20%E1%BD%A4%CF%80%CE%B1%CF%83%CE%B1%CF%82%20%CF%83%CE%B1%CF%86%E1%BF%86%2C%0A%E1%BC%80%CE%BD%CE%B4%CF%81%E1%BF%B6%CE%BD%20%CE%B4%E1%BE%BD%20%E1%BD%85%CF%84%E1%BF%B3%20%CF%87%CF%81%E1%BD%B4%20%CF%84%E1%BD%B8%CE%BD%20%CE%BA%CE%B1%CE%BA%E1%BD%B8%CE%BD%20%CE%B4%CE%B9%CE%B5%CE%B9%CE%B4%CE%AD%CE%BD%CE%B1%CE%B9%0A%CE%BF%E1%BD%90%CE%B4%CE%B5%E1%BD%B6%CF%82%20%CF%87%CE%B1%CF%81%CE%B1%CE%BA%CF%84%E1%BD%B4%CF%81%20%E1%BC%90%CE%BC%CF%80%CE%AD%CF%86%CF%85%CE%BA%CE%B5%20%CF%83%CF%8E%CE%BC%CE%B1%CF%84%CE%B9%3B">Source (Greek)</a>). Other translations: <br><br>

<blockquote>Wherefore, O Jove, didst thou instruct mankind<br>
How to distinguish by undoubted marks<br>
Counterfeit gold, yet in the front of vice<br>
Impress no brand to shew the tainted heart?<br>
[tr. <a href="https://archive.org/details/nineteentragedi01wodhgoog/page/272/mode/2up?q=%22Wherefore%2C+O+Jove%2C+didst%22">Wodhull</a> (1782)] </blockquote><br>

<blockquote>O Jove, why hast thou given us certain proof<br>
To know adulterate gold, but stamp'd no mark,<br>
Where it is needed most, on man's base metal?<br>
[tr. <a href="https://www.google.com/books/edition/The_Bacch%C3%A6_Ion_Alcestis_Medea_Hippolytu/L8tCAQAAMAAJ?hl=en&gbpv=1&bsq=%22us%20certain%20proof%22">Potter</a> (1814)] </blockquote><br>

<blockquote>Oh Zeus why hast thou given mankind sure test<br>
To know the spurious gold, while upon men<br>
Is no mark born whereby to tell a knave?<br>
[tr. <a href="https://en.wikisource.org/wiki/Medea_(Webster_1868)#:~:text=Oh%20Zeus%20why,tell%20a%20knave%3F">Webster</a> (1868)]</blockquote><br>

<blockquote>O Zeus! why hast thou granted unto man clear signs to know the sham in gold, while on man's brow no brand is stamped whereby to gauge the villain's heart?<br>
[tr. <a href="https://en.wikisource.org/wiki/The_Plays_of_Euripides_(Coleridge)/Medea#:~:text=O%20Zeus!%20why%20hast%20thou%20granted%20unto%20man%20clear%20signs%20to%20know%20the%20sham%20in%20gold%2C%20while%20on%20man%27s%20brow%20no%20brand%20is%20stamped%20whereby%20to%20gauge%20the%20villain%27s%20heart%3F">Coleridge</a> (1891)]</blockquote><br>

<blockquote>O Jove, why I pray hast thou given to men certain proofs of the gold which is adulterate, but no mark is set by nature on the person of men by which one may distinguish the bad man.<br>
[tr. <a href="https://www.gutenberg.org/cache/epub/15081/pg15081-images.html#MEDEA:~:text=O%20Jove%2C%20why%20I%20pray%20hast%20thou%20given%20to%20men%20certain%20proofs%20of%20the%20gold%20which%20is%20adulterate%2C%20but%20no%20mark%20is%20set%20by%20nature%20on%20the%20person%20of%20men%20by%20which%20one%20may%20distinguish%20the%20bad%20man.">Buckley</a> (1892)]</blockquote><br>

<blockquote>O Zeus, ah wherefore hast thou given to men<br>
Plain signs for gold which is but counterfeit,<br>
But no assay-mark nature-graven shows<br>
On man's form, to discern the base withal?<br>
[tr. <a href="https://en.wikisource.org/wiki/Tragedies_of_Euripides_(Way)/Medea#:~:text=O%20Zeus%2C%20ah%20wherefore%20hast%20thou%20given%20to%20men%0APlain%20signs%20for%20gold%20which%20is%20but%20counterfeit%2C%0ABut%20no%20assay%2Dmark%20nature%2Dgraven%20shows%0AOn%20man%27s%20form%2C%20to%20discern%20the%20base%20withal%3F">Way</a> (Loeb) (1894)]</blockquote><br>

<blockquote><span class="tab"><span class="tab"><span class="tab"><span class="tab">O great God, shall gold withal<br>
Bear thy clear mark, to sift the base and fine,<br>
And o'er man's living visage runs no sign<br>
To show the lie within, ere all too late?<br>
[tr. <a href="https://www.gutenberg.org/cache/epub/35451/pg35451-images.html#:~:text=O%20great%20God%2C%20shall%20gold%20withal%0ABear%20thy%20clear%20mark%2C%20to%20sift%20the%20base%20and%20fine%2C%0AAnd%20o%27er%20man%27s%20living%20visage%20runs%20no%20sign%0ATo%20show%20the%20lie%20within%2C%20ere%20all%20too%20late%3F">Murray</a> (1906)] </blockquote><br>

<blockquote>O God, you have given to mortals a sure method<br>
Of telling the gold that is pure from the counterfeit;<br>
Why is there no mark engraved upon men's bodies<br>
By which we could know the true ones from the false ones?<br>
[tr. <a href="https://archive.org/details/euripides-medea-warner.ocr/page/74/mode/2up?q=%22sure+method%22">Warner</a> (1944)] </blockquote><br>



<blockquote>O Zeus! Why have you given us clear signs to tell <br>
True gold from counterfeit; but when we need to know <br>
Bad men from good, the flesh bears no revealing mark? <br>
[tr. <a href="https://archive.org/details/medeaotherplays0000euri/page/32/mode/2up?q=%22true+gold%22">Vellacott</a> (1963)]</blockquote><br>

<blockquote>Zeus, why did you give to men clear signs<br>
To distinguish counterfeit gold from true, but as for<br>
Humans, no stamp is impressed on their bodies<br>
By which the bogus ones can be discerned?<br>
[tr. <a href="https://archive.org/details/euripides-medea-podlecki_20220818/page/35/mode/2up?q=%22counterfeit+gold%22">Podlecki</a> (1989)]</blockquote><br>

<blockquote>O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify base men?<br>
[tr. <a href="https://archive.org/details/euripides00euri_0/page/n9/mode/2up?q=%22signs+of+gold%22">Kovacs</a> (Loeb) (1994)]</blockquote><br>

<blockquote>O Zeus, why is it you have given men clear ways of testing whether gold is counterfeit but, when it comes to men, the body carries no stamp of nature for distinguishing bad from good? <br>
[tr. <a href="https://archive.org/details/medeaotherplays0000euri_d3q9/page/64/mode/2up?q=%22whether+gold%22">Davie</a> (1996)]</blockquote><br>

<blockquote>Oh Zeus!  You gave such obvious signs for men to tell the difference between genuine gold and fake and yet you gave not a hint for people to tell who’s a good man and who an evil one!<br>
[tr. <a href="https://bacchicstage.wpcomstaging.com/euripides/medea/#:~:text=Oh%20Zeus!%C2%A0%20You%20gave%20such%20obvious%20signs%20for%20men%20to%20tell%20the%20difference%20between%20genuine%20gold%20and%20fake%20and%20yet%20you%20gave%20not%20a%20hint%20for%20people%20to%20tell%20who%E2%80%99s%20a%20good%20man%20and%20who%20an%20evil%20one!">Theodoridis</a> (2004)]</blockquote><br>

<blockquote>Oh Zeus! Why have you given us a clear test <br>
of gold to tell which is counterfeit <br>
but of men — where to identify an evil one would be useful — <br>
there is no such mark on his body? <br>
[tr. <a href="https://diotima-doctafemina.org/translations/greek/euripides-medea/#:~:text=Oh%20Zeus!%20Why%20have%20you%20given%20us%20a%20clear%20test%C2%A0%0Aof%20gold%20to%20tell%20which%20is%20counterfeit%C2%A0%0Abut%20of%20men%20%E2%80%94%20where%20to%20identify%20an%20evil%20one%20would%20be%20useful%20%E2%80%94%C2%A0%0Athere%20is%20no%20such%20mark%20on%20his%20body%3F%C2%A0">Luschnig</a> (2007)]</blockquote><br>

<blockquote>Oh Zeus, why have you given us clear signs to tell if gold has been adulterated, but tehre's no sign upon the body of a man by which we can find out who's evil?<br>
[tr. <a href="https://www.google.com/books/edition/Euripides_Medea/kNBUEAAAQBAJ?hl=en&gbpv=1&bsq=%22oh%20zeus%20why%22">Ewans</a> (2022)]</blockquote><br>

<blockquote>Why, Zeus? Why did you give to men clear ways of knowing the counterfeited gold, while on men’s body no brand <em>[kharaktēr]</em> is stamped by which to know the <em>kakos?</em><br>
[tr. <a href="https://chs.harvard.edu/primary-source/euripides-medea/#:~:text=Why%2C%20Zeus%3F%20Why%20did%20you%20give%20to%20men%20clear%20ways%20of%20knowing%20the%20counterfeited%20gold%2C%20while%20on%20men%E2%80%99s%20body%20no%20brand%20%5Bkharakt%C4%93r%5D%20is%20stamped%20by%20which%20to%20know%20the%20kakos%3F">Coleridge / Ceragioli / Nagy / Hour25</a>]</blockquote><br>

<blockquote>O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify bad men?<br>
[tr. <a href="https://pressbooks.bccampus.ca/greekromanmyth/chapter/medea/#euripides:~:text=O%20Zeus%2C%20why%2C%20when%20you%20gave%20to%20men%20sure%20signs%20of%20gold%20that%20is%20counterfeit%2C%20is%20there%20no%20mark%20on%20the%20human%20body%20by%20which%20one%20could%20identify%20bad%20men%3F">Kovacs / Zhang / Rogak</a>]</blockquote><br>
						</span>
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		<title>Carlyle, Thomas -- Lecture (1840-05-05), &#8220;The Hero as Divinity,&#8221; Home House, Portman Square, London</title>
		<link>https://wist.info/carlyle-thomas/81264/</link>
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		<pubDate>Thu, 08 Jan 2026 22:26:53 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Carlyle, Thomas]]></category>
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		<description><![CDATA[The Thibet priests have methods of their own of discovering what Man is Greatest, fit to be supreme over them. Bad methods: but are they so much worse than our methods, &#8212; of understanding him to be always the eldest-born of a certain genealogy? Alas, it is a difficult thing to find good methods for! [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>The Thibet priests have methods of their own of discovering what Man is Greatest, fit to be supreme over them. Bad methods: but are they so much worse than our methods, &#8212; of understanding him to be always the eldest-born of a certain genealogy? Alas, it is a difficult thing to find good methods for!</p>
<br><b>Thomas Carlyle</b> (1795-1881) Scottish essayist and historian<br>Lecture (1840-05-05), &#8220;The Hero as Divinity,&#8221; Home House, Portman Square, London 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://www.gutenberg.org/cache/epub/1091/pg1091-images.html#:~:text=The%20Thibet%20priests%20have%20methods%20of%20their%20own%20of%20discovering%20what%20Man%20is%20Greatest%2C%20fit%20to%20be%20supreme%20over%20them.%20Bad%20methods%3A%20but%20are%20they%20so%20much%20worse%20than%20our%20methods%2C%E2%80%94of%20understanding%20him%20to%20be%20always%20the%20eldest%2Dborn%20of%20a%20certain%20genealogy%3F%20Alas%2C%20it%20is%20a%20difficult%20thing%20to%20find%20good%20methods%20for!" target="_blank">Source</a>)
										<br><br><span class="cite">
						

Contrasting the role and selection of the Grand Lama (Dalai Lama) with that of the Pope.<br><br>

The lecture notes were collected by Carlyle into <i>On Heroes, Hero-Worship, & the Heroic in History</i>, Lecture 1, (1841).						</span>
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		<title>Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 2, # 1995 (1727)</title>
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		<pubDate>Wed, 25 Jun 2025 15:17:30 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Fuller, Thomas (1654)]]></category>
		<category><![CDATA[acquaintances]]></category>
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		<description><![CDATA[Books should be chosen, as Friends ought to be; few, but choice ones; yet thou may&#8217;st have many Acquaintance.]]></description>
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			<content:encoded><![CDATA[<p> Books should be chosen, as Friends ought to be; few, but choice ones; yet thou may&#8217;st have many Acquaintance.</p>
<br><b>Thomas Fuller</b> (1654-1734) English physician, preacher, aphorist, writer<br><i>Introductio ad Prudentiam</i>, Vol. 2, # 1995 (1727) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://www.google.com/books/edition/Introductio_Ad_Prudentiam/Wgmk5czFrOkC?hl=en&gbpv=1&bsq=1995" target="_blank">Source</a>)
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		<title>Montaigne, Michel de -- Essays, Book 1, ch. 31 (1.31), &#8220;That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Ives (1925), ch. 32]</title>
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		<pubDate>Wed, 30 Apr 2025 23:07:45 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Montaigne, Michel de]]></category>
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		<description><![CDATA[We must be content with the light that it may please the sun to shed upon us by his beams; and he who shall raise his eyes to bring a brighter beam into his very body, let him not think it strange if, for the punishment of his audacity, he thus lose his sight. [Il [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>We must be content with the light that it may please the sun to shed upon us by his beams; and he who shall raise his eyes to bring a brighter beam into his very body, let him not think it strange if, for the punishment of his audacity, he thus lose his sight.</p>
<p><em>[Il se faut contenter de la lumiere qu’il plaist au Soleil nous communiquer par ses rayons, &#038; qui eslevera ses yeux pour en prendre une plus grande dans son corps mesme, qu’il ne trouve pas estrange, si pour la peine de son outrecuidance il y perd la veuë.]</em></p>
<br><b>Michel de Montaigne</b> (1533-1592) French essayist<br><i>Essays</i>, Book 1, ch. 31 (1.31), &#8220;That a Man Is Soberly to Judge of the Divine Ordinance <i>[Qu’il faut sobrement se mesler de juger des ordonnances divines]</i> (1572) [tr. Ives (1925), ch. 32] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://www.google.com/books/edition/Book_I/Myt1MG8XBqYC?hl=en&gbpv=1&bsq=%22we%20must%20be%20content%22" target="_blank">Source</a>)
										<br><br><span class="cite">
						

On discerning God's will.<br><br>

This passage of this essay was in the 1st (1580) edition.<br><br>

(<a href="https://hyperessays.net/gournay/book/I/chapter/31/#:~:text=Il%20se%20faut%20contenter%20de%20la%20lumiere%20qu%E2%80%99il%20plaist%20au%20Soleil%20nous%20communiquer%20par%20ses%20rayons%2C%20%26%20qui%20eslevera%20ses%20yeux%20pour%20en%20prendre%20une%20plus%20grande%20dans%20son%20corps%20mesme%2C%20qu%E2%80%99il%20ne%20trouve%20pas%20estrange%2C%20si%20pour%20la%20peine%20de%20son%20outrecuidance%20il%20y%20perd%20la%20veu%C3%AB.">Source (French)</a>). Alternate translations:<br><br>

<blockquote>A man should be satisfied with the light, which it pleaseth the Sunne to communicate unto us by vertue of his beames; and he that shall lift up his eyes to take a greater within his bodie, let him not thinke it strange, if for a reward of his over-weening and arrogancie he loose his sight.<br>
[tr. <a href="https://hyperessays.net/florio/book/I/chapter/31/#:~:text=A%20man%20should%20be%20satisfied%20with%20the%20light%2C%20which%20it%20pleaseth%20the%20Sunne%20to%20communicate%20unto%20us%20by%20vertue%20of%20his%20beames%3B%20and%20he%20that%20shall%20lift%20up%20his%20eyes%20to%20take%20a%20greater%20within%20his%20bodie%2C%20let%20him%20not%20thinke%2Dit%20strange%2C%20if%20for%20a%20reward%20of%20his%20over%2Dweening%20and%20arrogancie%20he%20loose%20his%20sight">Florio</a> (1603)]</blockquote><br>

<blockquote>We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays, and he that will lift up his eyes to take in a greater, let him not think it strange if, for the punishment of his presumption, he thereby lose his sight.<br>
[tr. <a href="https://archive.org/details/essaysmichaelde01montgoog/page/262/mode/2up?q=%22We+are+to+content%22">Cotton</a> (1686)] </blockquote><br>

<blockquote>We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays; and who will lift up his eyes to take in a greater, let him not think it strange, if for the reward of his presumption, he there lose his sight.<br>
[tr. <a href="https://hyperessays.net/essays/hazarding-an-opinion-on-gods-plans-demands-caution/#:~:text=We%20are%20to%20content%20ourselves%20with%20the%20light%20it%20pleases%20the%20sun%20to%20communicate%20to%20us%2C%20by%20virtue%20of%20his%20rays%3B%20and%20who%20will%20lift%20up%20his%20eyes%20to%20take%20in%20a%20greater%2C%20let%20him%20not%20think%20it%20strange%2C%20if%20for%20the%20reward%20of%20his%20presumption%2C%20he%20there%20lose%20his%20sight.">Cotton/Hazlitt</a> (1877)]</blockquote><br>

<blockquote>We must be content with the light that it pleases the sun to communicate to us by its rays; and if anyone raises his eyes to gain a greater light from its very body, let him not find it strange if as a penalty for his presumption he loses his sight.<br>
[tr. <a href="https://archive.org/details/completeworksofm0000mont/page/160/mode/2up?q=%22must+be+content%22">Frame</a> (1943), 1.32]</blockquote><br>

<blockquote>We must be content with the light which the Sun vouchsafes to shed on us by its rays: were a man to lift up his eyes to seek a greater light in the Sun itself, let him not find it strange if he is blinded as a penalty for his presumption. <br>
[tr. <a href="https://archive.org/details/the-complete-essays-montaigne-michel-de-1533-1592/page/243/mode/2up?q=%22content+with+the+light%22">Screech</a> (1987), 1.32]</blockquote><br>						</span>
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		<title>Maurois, Andre -- Conversation, &#8220;Action in Conversation&#8221; (1930)</title>
		<link>https://wist.info/maurois-andre/71293/</link>
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		<pubDate>Tue, 13 Aug 2024 21:51:26 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Maurois, Andre]]></category>
		<category><![CDATA[argument]]></category>
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		<description><![CDATA[The difficult part of an argument is not to defend one&#8217;s opinion, but rather to know it.]]></description>
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			<content:encoded><![CDATA[<p>The difficult part of an argument is not to defend one&#8217;s opinion, but rather to know it.</p>
<br><b>André Maurois</b> (1885-1967) French author [b. Émile Salomon Wilhelm Herzog]<br><i>Conversation</i>, &#8220;Action in Conversation&#8221; (1930) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/conversation0000unse_m5m8/page/66/mode/2up?q=%22not+to+defend%22" target="_blank">Source</a>)
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		<title>Catullus -- Carmina #  43 &#8220;To Mamurra&#8217;s Mistress&#8221; [tr. MacNaghten (1925)]</title>
		<link>https://wist.info/catullus/70078/</link>
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		<pubDate>Wed, 19 Jun 2024 21:34:24 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Catullus]]></category>
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		<description><![CDATA[Hail, lady of no light footfall, And eyes not black, and nose not small, And lips not dry, and hands not long, And, truly, not too nice a tongue, The Formian bankrupt&#8217;s paramour. The Province calls you dainty? Your Face, and not Lesbia&#8217;s, is the rage? O! dull and undiscerning age! [Salve, nec minimo puella [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>Hail, lady of no light footfall,<br />
<span class="tab">And eyes not black, and nose not small,<br />
And lips not dry, and hands not long,<br />
<span class="tab">And, truly, not too nice a tongue,<br />
The Formian bankrupt&#8217;s paramour.<br />
<span class="tab">The Province calls you dainty? Your<br />
Face, and not Lesbia&#8217;s, is the rage?<br />
<span class="tab">O! dull and undiscerning age!</p>
<p><em>[Salve, nec minimo puella naso<br />
nec bello pede nec nigris ocellis<br />
nec longis digitis nec ore sicco<br />
nec sane nimis elegante lingua,<br />
decoctoris amica Formiani.<br />
Ten provincia narrat esse bellam?<br />
Tecum Lesbia nostra comparatur?<br />
O saeclum insapiens et infacetum!]</em></span></span></span></span></p>
<br><b>Catullus</b> (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]<br>Carmina #  43 &#8220;To Mamurra&#8217;s Mistress&#8221; [tr. MacNaghten (1925)] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://babel.hathitrust.org/cgi/pt?id=uc1.$b267122&seq=59&q1=xliii" target="_blank">Source</a>)
										<br><br><span class="cite">
						

Mamurra, also known as Formianus (from the province of Formiae), was an ally of Caesar, but enemy of Catullus. Catullus devotes a number of his odes to attacking Mamurra or, in a few cases, his mistress (who, in some sources, is named Amiana or Ameana).<br><br>

The poem is noteworthy both for cateloguing unattractive traits (Roman poetry and art make it clear what was considered attractive), and for the final line in its condemnation of a land that would ever place the unnamed mistress over the beauties of Catullus' beloved Lesbia.<br><br>

(<a href="http://data.perseus.org/citations/urn:cts:latinLit:phi0472.phi001.perseus-lat1:43">Source (Latin)</a>). Alternate translations:<br><br>

<blockquote>Though splaw thy feet, and snub thy nose,<br>
Thy fingers short, and unlike sloes<br>
<span class="tab">Thine eyes in hue may be;<br>
Thy lip with driv'lling moisture dew'd<br>
Thy language vulgar, manners rude,<br>
<span class="tab">Yet, wanton, hail to thee!<br>
<br>
And does the province praise thy grace;<br>
And e'en presume thy form and face<br>
<span class="tab">With Lesbia to compare?<br>
Then why should I thy charms dispraise<br>
'Mid vulgar fools, in tasteless days,<br>
<span class="tab">'Tis useless to be fair.<br>
[tr. <a href="https://www.google.com/books/edition/The_poems_of_Caius_Valerius_Catullus_tr/j10UAAAAQAAJ?hl=en&gbpv=1&bsq=%22useless%20to%20be%20fair%22">Lamb</a> (1821)]</blockquote><br>

<blockquote>Though a decided snub your nose,<br>
<span class="tab">Your feet the kind called stumpy,<br>
Your eyes by no means black as sloes,<br>
<span class="tab">Your fingers fat and dumpy;<br>
Your lip not peachy soft, your speech<br>
<span class="tab">Less aptr to charm than pain us;<br>
Yet still I hail you, mistress frail<br>
<span class="tab">Of spendthrift Formianus.<br>
<br>
The province, bless its stupid soul!<br>
<span class="tab">Is mad about your beauty,<br>
So let me also pay my toll<br>
<span class="tab">Of homage and of duty.<br>
But then they say your shape, your grace,<br>
<span class="tab">My Lesbia's, mine, surpasses!<br>
Oh woe, to live with such a race<br>
<span class="tab">Of buzzards, owls, and asses!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc1.31175007358511&seq=85&q1=%22woe+to+live%22">T. Martin</a> (1861)]</blockquote><br>

<blockquote>Hail, maiden! with nor little nose,<br>
<span class="tab">Nor pretty foot, nor jet-black eye,<br>
<span class="tab">Nor fingers long, nor mouth e'er dry,<br>
Nor tongue whence pleasing prattle flows.<br>
You spendthrift Formian's heart engage;<br>
<span class="tab">And doth the province call you fair,<br>
<span class="tab">And Lesbia's charms with yours compare?<br>
O witless and O boorish age!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=loc.ark:/13960/t1hh7rq7f&seq=83&q1=%22o+witless%22">Cranstoun</a> (1867)]</blockquote><br>

<blockquote>Hail, fair virgin, a nose among the larger,<br>
Feet not dainty, nor eyes to match a raven,<br>
Mouth scarce tenible, hands not wholly faultless,<br>
Tongue most surely not absolute refinement,<br>
Bankrupt Formian, your declar'd devotion.<br>
<span class="tab">Thou the beauty, the talk of all the province?<br>
<span class="tab">Thou my Lesbia tamely think to rival?<br>
O preposterous, empty generation!<br>
[tr. <a href="https://www.gutenberg.org/cache/epub/18867/pg18867-images.html#:~:text=%5BPg%2029%5D-,XLIII,-.">Ellis</a> (1871)]</blockquote><br>

<blockquote>Hail, girl who neither nose of minim size<br>
<span class="tab">Owns, nor a pretty foot, nor jetty eyes,<br>
Nor thin long fingers, nor mouth dry of slaver<br>
<span class="tab">Nor yet too graceful tongue of pleasant flavour,<br>
Leman to Formian that rake-a-hell.<br>
<span class="tab">What, can the Province boast of thee as belle?<br>
Thee with my Lesbia durst it make compare?<br>
<span class="tab">O Age insipid, of all humour bare!<br>
[tr. <a href="http://data.perseus.org/citations/urn:cts:latinLit:phi0472.phi001.perseus-eng1:43">Burton</a> (1893)]</blockquote><br>

<blockquote>Hail, girl with nose not the smallest, and with foot not lovely, and with eyes not black, and with fingers not long, and with mouth not dry and with tongue not so very elegant, the wench of the bankrupt Formian. And the province declares you to be lovely? With you our Lesbia is to be compared? O generation witless and unmannerly!<br>
[tr. <a href="http://data.perseus.org/citations/urn:cts:latinLit:phi0472.phi001.perseus-eng2:43">Smithers</a> (1894)]</blockquote><br>

<blockquote>I greet you, lady, you who neither have a tiny nose, nor a pretty foot, nor black eyes, nor long fingers, nor dry mouth, nor indeed a very refined tongue, mistress of the bankrupt Formiae. Is it you who are pretty, as the Province tells us? is it with you that our Lesbia is compared?  O, this age! how tasteless and illbred it is!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=coo.31924074296397&seq=59&q1=%22you+who+are+pretty%22">Warre Cornish</a> (1904)]</blockquote><br>

<blockquote>Hail, maid with nose by no means small, foot by no means shapely, eyes by no means of jet, fingers by no means long, mouth by no means dry, speech by no means too refined, friend of the Formian waster. Do the provincials call you beautiful? Do they compare you with my Lesbia? Oh foolish and tasteless age!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc2.ark:/13960/t4hm54w4w&seq=95&q1=43">Stuttaford</a> (1912)]</blockquote><br>

<blockquote>Pshaw, little girl, you're much too small, <br>
<span class="tab">You've scarcely any nose at all. <br>
Your feet are shapeless, fingers, too, <br>
<span class="tab">Your eyes a dull and faded blue. <br>
With lips as parched as last year's peas. <br>
<span class="tab">And silly tongue, untaught to please. <br>
They say that Formian calls you fair. <br>
<span class="tab">And that they praise you everywhere. <br>
A dull and senseless age -- ah me. <br>
<span class="tab">If they could Lesbia's beauty see!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc2.ark:/13960/t4pk0h310&seq=57&q1=xliii">Stewart</a> (1915)]</blockquote><br>

<blockquote>Thy nose is broad and large thy feet, <br>
<span class="tab">Thine eyes are neither dark nor clear, <br>
Thy hands are squat, thy lips unsweet, <br>
<span class="tab">Thy language shocks a decent ear. <br>
Thy province swears that thou art fair, <br>
<span class="tab">O mistress of a village beau!<br>
Swears thou with Lesbia canst compare; <br>
<span class="tab">O tasteless age, thy wits how slow!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc1.$b311029&seq=48&q1=xliii">Symons-Jeune</a> (1923)]</blockquote><br>

<blockquote>Good morning, dear lady; your nose is too long,<br>
<span class="tab">Your fingers too stumpy, your language too strong.<br>
Your feet are ill shaped, and your lips wet with slobber,<br>
<span class="tab">Your eyes pale and dull; and your lover's a robber,<br>
Who won't pay his debts. Yet withal people hold<br>
<span class="tab">You a beauty , when you're in the country, I'm told.<br>
To think that dull fools for one instant should dare<br>
<span class="tab">Your charms with my Lesbia's face to compare!<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc1.32106015467548&seq=129&q1=xliii">Wright</a> (1926)]</blockquote><br>

<blockquote>Listen, girl: your nose is not too small and<br>
your foot somehow lacks shapeliness, your eyes<br>
are not so bright , your fingers though they should be <br>
are neither long nor graceful , nor can your lips <br>
(mouth dripping) be kissed for love, nor is your speech <br>
soft music.<br>
And this girl is the lady friend<br>
of that debauched citizen Mamurra. <br>
They say that you are lovely (rumours from the provinces)<br>
comparing you with Lesbia.<br>
The times are bad<br>
and this an ignorant generation.<br>
[tr. <a href="https://babel.hathitrust.org/cgi/pt?id=uc1.32106001542577&seq=129&q1=%22your+nose%22">Gregory</a> (1931)] </blockquote><br>

<blockquote>Greetings, girl! You haven't got much --<br>
<span class="tab">Neither small nose, nor a pretty foot,<br>
Dark eyes, or slender hands to touch,<br>
<span class="tab">No dry mouth; the way you put<br>
Your phrases isn't neat at all,<br>
<span class="tab">Mistress of the bankrupt man<br>
From Formiae -- but Cisalpine Gaul<br>
<span class="tab">Says you're lovely, lovelier than<br>
My Lesbia, even? Oh, enough!<br>
<span class="tab">This ignorant age -- how rude and rough!<br>
[tr. <a href="https://www.poetryfoundation.org/poetrymagazine/browse?contentId=33399">Hollander</a> (1976)]</blockquote><br>

<blockquote>Greetings ot you, girl of the nose not tiny,<br>
the feet not pretty, eyes not darkly-shadowed,<br>
stubby fat fingers, mouth forever spraying<br>
language that shows us your lack of refinement,<br>
whore of that bankrupt wastrel from Formiae!<br>
Is it your beauty they praise in the province?<br>
Do they compare you to our Lesbia?<br>
Mindless this age. And insensitive, really.<br>
[tr. <a href="https://www.google.com/books/edition/The_Poems_of_Catullus/y_HafujaJM4C?hl=en&gbpv=1&bsq=nose">C. Martin</a> (1979)]</blockquote><br>

<blockquote>Hello, girl, neither with the smallest nose,<br>
Nor with pretty feet nor with black little eyes<br>
Nor with long fingers nor with dry lips<br>
Nor clearly with a very refined tongue.<br>
Girl/friend of the spendthrift from Formiae,<br>
Does the province report that you are beautiful?<br>
Is our Lesbia compared with you?<br>
O tasteless and crude age!<br>
[tr. <a href="http://rudy.negenborn.net/catullus/text2/e43.htm#:~:text=Hello%2C%20girl%2C%20neither,and%20crude%20age!">Drudy</a> (1997)]</blockquote><br>

<blockquote>Greetings, girl with a nose not the shortest,<br>
feet not so lovely, eyes not of the darkest,<br>
fingers not slender, mouth never healed,<br>
and a not excessively charming tongue,<br>
bankrupt Formianus’s ‘little friend’.<br>
And the Province pronounces you beautiful?<br>
To be compared to my Lesbia?<br>
O witless and ignorant age!<br>
[tr. <a href="https://www.poetryintranslation.com/PITBR/Latin/Catullus.php#:~:text=Greetings%2C%20girl%20with,and%20ignorant%20age!">Kline</a> (2001)]</blockquote><br>

<blockquote>Hello, girl without the smallest nose<br>
Nor pretty feet, nor dark eyes<br>
Nor elegant fingers nor dry mouth<br>
Nor language int he least refined<br>
Girlfriend of that bankrupt from Formia.<br>
So country people call you beautiful?!<br>
Our Lesbia is compared with you?!<br>
Oh, what a stupid and tasteless age this is!<br>
[tr. <a href="https://en.wikibooks.org/wiki/The_Poetry_of_Gaius_Valerius_Catullus/43#:~:text=Latin%20Text-,English%20Translation,-1">Wikibooks</a> (2017)]</blockquote><br>

<blockquote>Greetings, you girl with neither a little nose,<br>
nor handsome feet, black little eyes<br>
long fingers, a dry mouth,<br>
and truly tongue not exceedingly elegant.<br>
Girlfriend of the bankrupt of Formiae,<br>
does the province say that you are beautiful?<br>
Is our Lesbia compared with you?<br>
Oh foolish and coarse generation!<br>
[tr. <a href="https://en.wikisource.org/wiki/Translation:Catullus_43#:~:text=Greetings%2C%20you%20girl,and%20coarse%20generation!">Wikisource</a> (2018)]</blockquote><br>

<blockquote>Howdy, girl with the not-small nose,<br>
Feet not beautiful, eyes not black,<br>
Fingers not long, the lips not dry,<br>
A tongue not quite so elegant,<br>
“Friend” of a Formian bankrupt.<br>
The sticks proclaim you’re beautiful?<br>
With you our Lesbia is compared?<br>
O times, unthinking and vulgar!<br>
[tr. <a href="https://sententiaeantiquae.com/2021/02/24/just-who-do-you-think-you-are/#:~:text=Howdy%2C%20girl%20with%20the%20not%2Dsmall%20nose%2C%0AFeet%20not%20beautiful%2C%20eyes%20not%20black%2C%0AFingers%20not%20long%2C%20the%20lips%20not%20dry%2C%0AA%20tongue%20not%20quite%20so%20elegant%2C%0A%E2%80%9CFriend%E2%80%9D%20of%20a%20Formian%20bankrupt.%0AThe%20sticks%20proclaim%20you%E2%80%99re%20beautiful%3F%0AWith%20you%20our%20Lesbia%20is%20compared%3F%0AO%20times%2C%20unthinking%20and%20vulgar!">@sentantiq</a> (2021)]</blockquote><br>						</span>
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 186 (1647) [Flesher ed. (1685)]</title>
		<link>https://wist.info/gracian-y-morales-baltasar/67707/</link>
		<comments>https://wist.info/gracian-y-morales-baltasar/67707/#respond</comments>
		<pubDate>Mon, 11 Mar 2024 16:07:16 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Gracián, Baltasar]]></category>
		<category><![CDATA[appearance]]></category>
		<category><![CDATA[character]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[facade]]></category>
		<category><![CDATA[gilt]]></category>
		<category><![CDATA[nobility]]></category>
		<category><![CDATA[sin]]></category>
		<category><![CDATA[slavery]]></category>
		<category><![CDATA[vice]]></category>
		<category><![CDATA[virtue]]></category>

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		<description><![CDATA[To discern faults, though they be in fashion: Though Vice be clothed in cloth of gold, yet a good man will still know it. It is to no purpose for it to be apparelled in gold, it can never so well disguise it self but that it will be perceived to be of iron. It [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>To discern faults, though they be in fashion: Though Vice be clothed in cloth of gold, yet a good man will still know it. It is to no purpose for it to be apparelled in gold, it can never so well disguise it self but that it will be perceived to be of iron. It would cloak it self with the nobility of its Adherents, but it is never stript of its baseness, nor the misery of its slavery.</p>
<p><em>[Conocer los defectos, por más autorizados que estén. No desconozca la entereza el vicio, aunque se revista de brocado; corónase tal vez de oro, pero no por eso puede disimular el yerro. No pierde la esclavitud de su vileza aunque se desmienta con la nobleza del sujeto.]</em></p>
<br><b>Baltasar Gracián y Morales</b> (1601-1658) Spanish Jesuit priest, writer, philosopher<br><i>The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia]</i>, § 186 (1647) [Flesher ed. (1685)] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://quod.lib.umich.edu/e/eebo/A41733.0001.001/1:4.186?rgn=div2;view=fulltext#:~:text=Though%20Vice%20be,of%20its%20slavery." target="_blank">Source</a>)
										<br><br><span class="cite">
						

(<a href="https://es.wikisource.org/wiki/Or%C3%A1culo_manual_y_arte_de_prudencia/Aforismos_(176-200)#:~:text=Conocer%20los%20defectos%2C%20por%20m%C3%A1s%20autorizados%20que%20est%C3%A9n.%20No%20desconozca%20la%20entereza%20el%20vicio%2C%20aunque%20se%20revista%20de%20brocado%3B%20cor%C3%B3nase%20tal%20vez%20de%20oro%2C%20pero%20no%20por%20eso%20puede%20disimular%20el%20yerro.%20No%20pierde%20la%20esclavitud%20de%20su%20vileza%20aunque%20se%20desmienta%20con%20la%20nobleza%20del%20sujeto">Source (Spanish)</a>). Alternate translations:<br><br>

<blockquote>Recognise Faults, however high placed. Integrity cannot mistake vice even when clothed in brocade or perchance crowned with gold, but will not be able to hide its character for all that. Slavery does not lose its vileness, however it vaunt the nobility of its lord and master.<br>
[tr. <a href="https://sacred-texts.com/eso/aww/aww13.htm#:~:text=Integrity%20cannot%20mistake,lord%20and%20master.">Jacobs</a> (1892)]</blockquote><br>

<blockquote>Know what is evil, however much worshiped it may be. Let the man of intelligence not fail to recognize it, even if clothed in brocade, or crowned with gold, because it cannot thereby hide its bane, -- slavery does not lose its infamy, however noble the master.<br>
[tr. <a href="https://archive.org/details/artofworldlywisd00grac/page/108/mode/2up?q=%22know+what+is+evil+however%22">Fischer</a> (1937)]</blockquote><br>

<blockquote>Know when something is a defect, even if it looks like the opposite.
Honesty should be able to recognize vice even when it dresses in brocade. Sometimes it wears a crown of gold, but even then it cannot hide its iron. Slavery is just as vile when disguised by high position.<br>
[tr. <a href="https://community.fortunecity.ws/roswell/vortex/401/library/aoww/aoww08.htm#186:~:text=Know%20when%20something%20is%20a%20defect%2C%20even%20if%20it%20looks%20like%20the%20opposite.%0AHonesty%20should%20be%20able%20to%20recognize%20vice%20even%20when%20it%20dresses%20in%20brocade.%20Sometimes%20it%20wears%20a%20crown%20of%20gold%2C%20but%20even%20then%20it%20cannot%20hide%20its%20iron.%20Slavery%20is%20just%20as%20vile%20when%20disguised%20by%20high%20position.">Maurer</a> (1992)]</blockquote><br>
						</span>
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		<title>Cicero, Marcus Tullius -- Academica, Book 2, ch. 21 / sec. 68 (2.68) (45 BC) [tr. Rackham (1933)]</title>
		<link>https://wist.info/cicero-marcus-tullius/51353/</link>
		<comments>https://wist.info/cicero-marcus-tullius/51353/#respond</comments>
		<pubDate>Thu, 10 Feb 2022 20:48:18 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Cicero, Marcus Tullius]]></category>
		<category><![CDATA[confusion]]></category>
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		<description><![CDATA[For things false lie so close to things true, and things that cannot be perceived to things that can, [&#8230;] that it is the duty of the wise man not to trust himself to such a steep slope. [Ita enim finitima sunt falsa veris, eaque, quae percipi non possunt, iis quae possunt [&#8230;] ut tam [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>For things false lie so close to things true, and things that cannot be perceived to things that can, [&#8230;] that it is the duty of the wise man not to trust himself to such a steep slope.</p>
<p><em>[Ita enim finitima sunt falsa veris, eaque, quae percipi non possunt, iis quae possunt [&#8230;]  ut tam in praecipitem locum non debeat se sapiens committere.]</em></p>
<br><b>Marcus Tullius Cicero</b> (106-43 BC) Roman orator, statesman, philosopher<br><i>Academica</i>, Book 2, ch. 21 / sec. 68 (2.68) (45 BC) [tr. Rackham (1933)] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/denaturadeorumac00ciceuoft/page/552/mode/2up?q=%22steep+slope%22" target="_blank">Source</a>)
										<br><br><span class="cite">
						

(<a href="https://www.gutenberg.org/files/14970/14970-h/14970-h.htm#:~:text=Ita%20enim%20finitima%20sunt%20falsa%20veris%2C%20eaque%2C%20quae%20percipi%20non%20possunt%2C%20iis%20quae%20possunt%E2%80%94si%20modo%20ea%20sunt%20quaedam%3A%20iam%20enim%20videbimus%E2%80%94%2C%20ut%20tam%20in%20praecipitem%20locum%20non%20debeat%20se%20sapiens%20committere.">Source (Latin)</a>). Alternate translation:<br><br>

<blockquote>For falsehoods lie so close to truths, and "appearances" which cannot be perceived to those which can, [...] that the man of wisdom ought not to trust himself on such hazardous ground.<br>
[tr. <a href="https://www.google.com/books/edition/The_Academics_of_Cicero/UpILAAAAMAAJ?hl=en&gbpv=1&pg=PA58">Reid</a> (1874)]</blockquote><br>

<blockquote>False and true, and innapprehensible and apprehensible are so close to each other, [...] that the wise person shouldn't commit himself to such a precarious position.<br>
[tr. <a href="https://www.google.com/books/edition/On_Academic_Scepticism/SMpgDwAAQBAJ?gbpv=1&pg=PA40">Brittain</a> (2005)]</blockquote><br>

<blockquote>So near is falsehood to truth that a wise man would do well not to trust himself on the narrow edge.<br>
[<a href="https://www.google.com/books/edition/The_Cyclopedia_of_Practical_Quotations/bl1QAAAAMAAJ?hl=en&gbpv=1&pg=PA724">Source</a>]</blockquote><br>						</span>
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Lippmann, Walter -- &#8220;What Modern Liberty Means,&#8221; Liberty and the News (1920)</title>
		<link>https://wist.info/lippmann-walter/48407/</link>
		<comments>https://wist.info/lippmann-walter/48407/#respond</comments>
		<pubDate>Mon, 16 Aug 2021 17:34:41 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Lippmann, Walter]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[disinformation]]></category>
		<category><![CDATA[falsehood]]></category>
		<category><![CDATA[information]]></category>
		<category><![CDATA[liberty]]></category>
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		<description><![CDATA[There can be no liberty for a community which lacks the means by which to detect lies.]]></description>
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			<content:encoded><![CDATA[<p>There can be no liberty for a community which lacks the means by which to detect lies.</p>
<p><a href="https://wist.info/wp/wp-content/uploads/2021/08/Lippmann-There-can-be-no-liberty-for-a-community-which-lacks-the-means-by-which-to-detect-lies-wist.info-quote.png"><img alt="" fetchpriority="high" decoding="async" class="aligncenter size-full wp-image-48409" src="https://wist.info/wp/wp-content/uploads/2021/08/Lippmann-There-can-be-no-liberty-for-a-community-which-lacks-the-means-by-which-to-detect-lies-wist.info-quote.png" alt="" width="800" height="515" srcset="https://wist.info/wp/wp-content/uploads/2021/08/Lippmann-There-can-be-no-liberty-for-a-community-which-lacks-the-means-by-which-to-detect-lies-wist.info-quote.png 800w, https://wist.info/wp/wp-content/uploads/2021/08/Lippmann-There-can-be-no-liberty-for-a-community-which-lacks-the-means-by-which-to-detect-lies-wist.info-quote-300x193.png 300w, https://wist.info/wp/wp-content/uploads/2021/08/Lippmann-There-can-be-no-liberty-for-a-community-which-lacks-the-means-by-which-to-detect-lies-wist.info-quote-768x494.png 768w" sizes="(max-width: 800px) 100vw, 800px" /></a></p>
<br><b>Walter Lippmann</b> (1889-1974) American journalist and author<br>&#8220;What Modern Liberty Means,&#8221; <i>Liberty and the News</i> (1920) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://www.google.com/books/edition/Liberty_and_the_News/Df-SzcLRcAIC?hl=en&gbpv=1&dq=lippmann%20%22liberty%20and%20the%20news%22&pg=PA64&printsec=frontcover&bsq=%22detect%20lies%22" target="_blank">Source</a>)
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		<title>Arendt, Hannah -- Life of the Mind, Vol. 1 &#8220;Thinking,&#8221; Introduction (1977)</title>
		<link>https://wist.info/arendt-hannah/44349/</link>
		<comments>https://wist.info/arendt-hannah/44349/#respond</comments>
		<pubDate>Thu, 19 Nov 2020 16:49:27 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Arendt, Hannah]]></category>
		<category><![CDATA[accountability]]></category>
		<category><![CDATA[agency]]></category>
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		<description><![CDATA[If, as I suggested before, the ability to tell right from wrong should turn out to have anything to do with the ability to think, then we must be able to &#8220;demand&#8221; its exercise from every sane person, no matter how erudite or ignorant, intelligent or stupid, he may happen to be. Originally published as [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>If, as I suggested before, the ability to tell right from wrong should turn out to have anything to do with the ability to think, then we must be able to &#8220;demand&#8221; its exercise from every sane person, no matter how erudite or ignorant, intelligent or stupid, he may happen to be.</p>
<br><b>Hannah Arendt</b> (1906-1975) German-American philosopher, political theorist<br><i>Life of the Mind</i>, Vol. 1 &#8220;Thinking,&#8221; Introduction (1977) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/lifeofmind01aren/page/12/mode/2up?q=%22tell+right+from+wrong%22" target="_blank">Source</a>)
										<br><br><span class="cite">
						

Originally <a href="https://www.newyorker.com/magazine/1977/11/21/thinkingi#:~:text=If%2C%20as%20I%20suggested%20before%2C%20the%20ability%20to%20tell%20right%20from%20wrong%20should%20turn%20out%20to%20have%20anything%20to%20do%20with%20the%20ability%20to%20think%2C%20then%20we%20must%20be%20able%20to%20%E2%80%9Cdemand%E2%80%9D%20its%20exercise%20from%20every%20sane%20person%2C%20no%20matter%20how%20erudite%20or%20ignorant%2C%20intelligent%20or%20stupid%20he%20may%20happen%20to%20be.">published as an essay</a> (1977-11-14), "Thinking -- I," <i>The New Yorker</i> (1977-11-21).						</span>
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		<title>Holmes, Oliver Wendell, Jr. -- Abrams v. United States, 250 U.S. 616 (1919) [dissent]</title>
		<link>https://wist.info/holmes-jr-oliver-wendell/39416/</link>
		<comments>https://wist.info/holmes-jr-oliver-wendell/39416/#respond</comments>
		<pubDate>Wed, 24 Apr 2019 02:11:28 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Holmes, Oliver Wendell, Jr.]]></category>
		<category><![CDATA[belief]]></category>
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		<description><![CDATA[Persecution for the expression of opinions seems to me perfectly logical. If you have no doubt of your premises or your power, and want a certain result with all your heart, you naturally express your wishes in law, and sweep away all opposition. To allow opposition by speech seems to indicate that you think the [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>Persecution for the expression of opinions seems to me perfectly logical. If you have no doubt of your premises or your power, and want a certain result with all your heart, you naturally express your wishes in law, and sweep away all opposition. To allow opposition by speech seems to indicate that you think the speech impotent, as when a man says that he has squared the circle, or that you do not care wholeheartedly for the result, or that you doubt either your power or your premises. </p>
<p>But when men have realized that time has upset many fighting faiths, they may come to believe even more than they believe the very foundations of their own conduct that the ultimate good desired is better reached by free trade in ideas &#8212; that the best test of truth is the power of the thought to get itself accepted in the competition of the market, and that truth is the only ground upon which their wishes safely can be carried out. </p>
<p>That, at any rate, is the theory of our Constitution. It is an experiment, as all life is an experiment. Every year, if not every day, we have to wager our salvation upon some prophecy based upon imperfect knowledge. While that experiment is part of our system, I think that we should be eternally vigilant against attempts to check the expression of opinions that we loathe and believe to be fraught with death, unless they so imminently threaten immediate interference with the lawful and pressing purposes of the law that an immediate check is required to save the country.</p>
<br><b>Oliver Wendell Holmes, Jr.</b> (1841-1935) American jurist, Supreme Court Justice<br><i>Abrams v. United States,</i> 250 U.S. 616 (1919) [dissent] 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="http://www.law.cornell.edu/supct/html/historics/USSC_CR_0250_0616_ZS.html" target="_blank">Source</a>)
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		<title>Hazlitt, William -- Characteristics in the Manner of Rochefoucault&#8217;s Maxims (1823)</title>
		<link>https://wist.info/hazlitt-william/36583/</link>
		<comments>https://wist.info/hazlitt-william/36583/#respond</comments>
		<pubDate>Fri, 24 Mar 2017 17:27:16 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Hazlitt, William]]></category>
		<category><![CDATA[camouflage]]></category>
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		<category><![CDATA[cunning]]></category>
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		<description><![CDATA[Cunning is the art of concealing our own defects, and discovering other people&#8217;s weaknesses.]]></description>
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			<content:encoded><![CDATA[<p>Cunning is the art of concealing our own defects, and discovering other people&#8217;s weaknesses.</p>
<br><b>William Hazlitt</b> (1778-1830) English writer<br><i>Characteristics in the Manner of Rochefoucault&#8217;s Maxims</i> (1823) 
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		<title>Emerson, Ralph Waldo -- &#8220;Nature,&#8221; ch. 8, Nature: Addresses and Lectures (1849)</title>
		<link>https://wist.info/emerson-ralph-waldo/35055/</link>
		<comments>https://wist.info/emerson-ralph-waldo/35055/#respond</comments>
		<pubDate>Tue, 13 Sep 2016 04:08:02 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Emerson, Ralph Waldo]]></category>
		<category><![CDATA[appreciation]]></category>
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		<category><![CDATA[everyday]]></category>
		<category><![CDATA[marvel]]></category>
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		<description><![CDATA[The invariable mark of wisdom is to see the miraculous in the common.]]></description>
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			<content:encoded><![CDATA[<p>The invariable mark of wisdom is to see the miraculous in the common.</p>
<p><img decoding="async" class="aligncenter wp-image-35066 size-full" src="https://wist.info/wp/wp-content/uploads/2016/09/Emerson-miraculous-in-the-common-wist_info-quote.jpg" alt="emerson-miraculous-in-the-common-wist_info-quote" width="605" height="528" srcset="https://wist.info/wp/wp-content/uploads/2016/09/Emerson-miraculous-in-the-common-wist_info-quote.jpg 605w, https://wist.info/wp/wp-content/uploads/2016/09/Emerson-miraculous-in-the-common-wist_info-quote-300x262.jpg 300w, https://wist.info/wp/wp-content/uploads/2016/09/Emerson-miraculous-in-the-common-wist_info-quote-60x52.jpg 60w" sizes="(max-width: 605px) 100vw, 605px" /></p>
<br><b>Ralph Waldo Emerson</b> (1803-1882) American essayist, lecturer, poet<br>&#8220;Nature,&#8221; ch. 8, <i>Nature: Addresses and Lectures</i> (1849) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://en.wikisource.org/wiki/Nature,_Addresses_and_Lectures/Nature#:~:text=The%20invariable%20mark%20of%20wisdom%20is%20to%20see%20the%20miraculous%20in%20the%20common." target="_blank">Source</a>)
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		<title>Richardson, James -- Vectors: Aphorisms and Ten-Second Essays (2001)</title>
		<link>https://wist.info/richardson-james/31083/</link>
		<comments>https://wist.info/richardson-james/31083/#respond</comments>
		<pubDate>Fri, 16 Oct 2015 13:00:35 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Richardson, James]]></category>
		<category><![CDATA[brilliance]]></category>
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		<category><![CDATA[genius]]></category>
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		<description><![CDATA[Every life is allocated one hundred seconds of genius. They might be enough, if we could just be sure which ones they are.]]></description>
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			<content:encoded><![CDATA[<p>Every life is allocated one hundred seconds of genius. They might be enough, if we could just be sure which ones they are.</p>
<br><b>James Richardson</b> (b. 1950) American poet<br><i>Vectors: Aphorisms and Ten-Second Essays</i> (2001) 
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		<title>Francis I (Pope) -- Interview with Antonio Spadaro, America Magazine (30 Sep 2013)</title>
		<link>https://wist.info/francis-i-pope/28478/</link>
		<comments>https://wist.info/francis-i-pope/28478/#respond</comments>
		<pubDate>Tue, 03 Mar 2015 13:06:07 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Francis I (Pope)]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[doubt]]></category>
		<category><![CDATA[faith]]></category>
		<category><![CDATA[uncertainty]]></category>

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		<description><![CDATA[The great leaders of the people of God, like Moses, have always left room for doubt. You must leave room for the Lord, not for our certainties; we must be humble. Uncertainty is in every true discernment that is open to finding confirmation in spiritual consolation.]]></description>
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			<content:encoded><![CDATA[<p>The great leaders of the people of God, like Moses, have always left room for doubt. You must leave room for the Lord, not for our certainties; we must be humble. Uncertainty is in every true discernment that is open to finding confirmation in spiritual consolation.</p>
<br><b>Francis I</b> (1936-2025) Argentinian Catholic Pope (2013–2025) [b. Jorge Mario Bergoglio]<br>Interview with Antonio Spadaro, <i>America Magazine</i> (30 Sep 2013) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="http://www.americamagazine.org/pope-interview" target="_blank">Source</a>)
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		<title>Butcher, Jim -- White Night (2007)</title>
		<link>https://wist.info/butcher-jim/27564/</link>
		<comments>https://wist.info/butcher-jim/27564/#respond</comments>
		<pubDate>Tue, 25 Nov 2014 13:24:02 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Butcher, Jim]]></category>
		<category><![CDATA[bad guy]]></category>
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		<description><![CDATA[The wacky thing about those bad guys is that you can&#8217;t count on them to be obvious. They forget to wax their mustaches and goatees, leave their horns at home, send their black hats to the dry cleaners. They&#8217;re funny like that.]]></description>
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			<content:encoded><![CDATA[<p>The wacky thing about those bad guys is that you can&#8217;t count on them to be obvious. They forget to wax their mustaches and goatees, leave their horns at home, send their black hats to the dry cleaners. They&#8217;re funny like that.</p>
<br><b>Jim Butcher</b> (b. 1971) American author<br><i>White Night</i> (2007) 
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		<title>Epictetus -- The Discourses (c. AD 101-108)</title>
		<link>https://wist.info/epictetus/25349/</link>
		<comments>https://wist.info/epictetus/25349/#respond</comments>
		<pubDate>Fri, 16 May 2014 13:07:17 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Epictetus]]></category>
		<category><![CDATA[appearance]]></category>
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		<description><![CDATA[Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man&#8217;s task.]]></description>
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			<content:encoded><![CDATA[<p>Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man&#8217;s task.</p>
<br><b>Epictetus</b> (c. 55-c. 135 AD) Greek (Phrygian) Stoic philosopher [Ἐπίκτητος, Epíktētos]<br><i>The Discourses</i> (c. AD 101-108) 
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		<title>Tolkien, J.R.R. -- The Lord of the Rings, Vol. 2: The Two Towers, Book 3, ch.  2 &#8220;The Riders of Rohan&#8221; [Eomer and Aragorn] (1954)</title>
		<link>https://wist.info/tolkien-jrr/14958/</link>
		<comments>https://wist.info/tolkien-jrr/14958/#respond</comments>
		<pubDate>Tue, 21 Jun 2011 15:11:39 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Tolkien, J.R.R.]]></category>
		<category><![CDATA[conscience]]></category>
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		<description><![CDATA[&#8220;How shall a man judge what to do in such times?&#8221; &#8220;As he ever has judged,&#8221; said Aragorn. &#8220;Good and ill have not changed since yesteryear; nor are they one thing among Elves and Dwarves, and another among Men. It is a man&#8217;s part to discern them, as much in the Golden Wood as in [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p><span class="tab">&#8220;How shall a man judge what to do in such times?&#8221;<br />
<span class="tab">&#8220;As he ever has judged,&#8221; said Aragorn. &#8220;Good and ill have not changed since yesteryear; nor are they one thing among Elves and Dwarves, and another among Men. It is a man&#8217;s part to discern them, as much in the Golden Wood as in his own house.&#8221;</p>
<br><b>J.R.R. Tolkien</b> (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]<br><i>The Lord of the Rings, Vol. 2: The Two Towers</i>, Book 3, ch.  2 &#8220;The Riders of Rohan&#8221; [Eomer and Aragorn] (1954) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/lordofrings0000tolk_x6j5/page/570/mode/2up?q=%22how+shall+a+man%22" target="_blank">Source</a>)
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		<title>Jefferson, Thomas -- Letter (1804-06-28) to John Tyler</title>
		<link>https://wist.info/jefferson-thomas/14655/</link>
		<comments>https://wist.info/jefferson-thomas/14655/#respond</comments>
		<pubDate>Mon, 16 May 2011 13:20:35 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Jefferson, Thomas]]></category>
		<category><![CDATA[common sense]]></category>
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		<description><![CDATA[The firmness with which the people have withstood the late abuses of the press, the discernment they have manifested between truth and falsehood, show that they may safely be trusted to hear everything true and false, and to form a correct judgment between them. As little is it necessary to impose on their senses, or [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>The firmness with which the people have withstood the late abuses of the press, the discernment they have manifested between truth and falsehood, show that they may safely be trusted to hear everything true and false, and to form a correct judgment between them. As little is it necessary to impose on their senses, or dazzle their minds by pomp, splendor, or forms. Instead of this artificial, how much surer is that real respect, which results from the use of their reason, and the habit of bringing everything to the test of common sense. </p>
<br><b>Thomas Jefferson</b> (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)<br>Letter (1804-06-28) to John Tyler 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://founders.archives.gov/documents/Jefferson/01-43-02-0557#:~:text=the%20firmness%20with,of%20common%20sense" target="_blank">Source</a>)
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		<title>Lincoln, Abraham -- Speech (1862-09-13) to the Emancipation Memorial presented by Chicago Christians of All Denominations.</title>
		<link>https://wist.info/lincoln-abraham/5830/</link>
		<comments>https://wist.info/lincoln-abraham/5830/#respond</comments>
		<pubDate>Tue, 06 May 2008 11:00:23 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Lincoln, Abraham]]></category>
		<category><![CDATA[difference of opinion]]></category>
		<category><![CDATA[disagreement]]></category>
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		<description><![CDATA[I am approached with the most opposite opinions and advice, and that by religious men, who are equally certain that they represent the Divine will. I am sure that either the one or the other class is mistaken in the belief, and perhaps in some respects both. I hope it will not be irreverent for [&#8230;]]]></description>
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			<content:encoded><![CDATA[<p>I am approached with the most opposite opinions and advice, and that by religious men, who are equally certain that they represent the Divine will. I am sure that either the one or the other class is mistaken in the belief, and perhaps in some respects both. I hope it will not be irreverent for me to say that if it is probable that God would reveal his will to others, on a point so connected with my duty, it might be supposed he would reveal it directly to me; for, unless I am more deceived in myself than I often am, it is my earnest desire to know the will of Providence in this matter. <em>And if I can learn what it is I will do it! </em>These are not, however, the days of miracles, and I suppose it will be granted that I am not to expect a direct revelation. I must study the plain physical facts of the case, ascertain what is possible and learn what appears to be wise and right. The subject is difficult, and good men do not agree.</p>
<br><b>Abraham Lincoln</b> (1809-1865) American lawyer, politician, US President (1861-65)<br>Speech (1862-09-13) to the Emancipation Memorial presented by Chicago Christians of All Denominations. 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://quod.lib.umich.edu/l/lincoln/lincoln5/1:933?rgn=div1;sort=occur;subview=detail;type=simple;view=fulltext;q1=opposite+opinions+and+advice#:~:text=The%20subject%20presented,do%20not%20agree." target="_blank">Source</a>)
										<br><br><span class="cite">
						

From <a href="https://quod.lib.umich.edu/l/lincoln/lincoln5/1:933?rgn=div1;sort=occur;subview=detail;type=simple;view=fulltext;q1=opposite+opinions+and+advice#5_419_2">a report</a> of the delegation that presented Lincoln with a memorial in favor of national emancipation. The report, detailing Lincoln's comments and their replies, was presented to the sending parties on 1862-09-20, and released to newspapers over the following days.
						</span>
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Pratchett, Terry -- Discworld No. 10, Moving Pictures (1990)</title>
		<link>https://wist.info/pratchett-terry/5702/</link>
		<comments>https://wist.info/pratchett-terry/5702/#respond</comments>
		<pubDate>Wed, 19 Mar 2008 10:58:35 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Pratchett, Terry]]></category>
		<category><![CDATA[confusion]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[film]]></category>
		<category><![CDATA[life]]></category>
		<category><![CDATA[meaning of life]]></category>
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		<category><![CDATA[understanding]]></category>

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		<description><![CDATA[The whole of life is just like watching a [film], he thought. Only it&#8217;s as though you always get in ten minutes after the big picture has started, and no one will tell you the plot, so you have to work it all out yourself from the clues. And you never, never get a chance [&#8230;]]]></description>
        <!-- DCH Insert author info (category description) then (Source) and then put the extra info (MORE) below that. -->
			<content:encoded><![CDATA[<p>The whole of life is just like watching a [film], he thought. Only it&#8217;s as though you always get in ten minutes after the big picture has started, and no one will tell you the plot, so you have to work it all out yourself from the clues. And you never, never get a chance to stay in your seat for the second house.</p>
<br><b>Terry Pratchett</b> (1948-2015) English author<br>Discworld No. 10, <i>Moving Pictures</i> (1990) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/movingpicturesno0000prat/page/238/mode/2up?q=%22big+picture+has+started%22" target="_blank">Source</a>)
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Douglas, William O. -- Roth v. United States, 354 U.S. 476, 514, dissenting opinion (1957)</title>
		<link>https://wist.info/douglas-william-o/5008/</link>
		<comments>https://wist.info/douglas-william-o/5008/#respond</comments>
		<pubDate>Mon, 17 Oct 2005 19:23:59 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Douglas, William O.]]></category>
		<category><![CDATA[censorship]]></category>
		<category><![CDATA[democracy]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[evaluation]]></category>
		<category><![CDATA[first amendment]]></category>
		<category><![CDATA[freedom of speech]]></category>
		<category><![CDATA[self-control]]></category>
		<category><![CDATA[wisdom]]></category>

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		<description><![CDATA[I would give the broad sweep of the First Amendment full support. I have the same confidence in the ability of our people to reject noxious literature as I have in their capacity to sort out the true from the false in theology, economics, or any other field.]]></description>
        <!-- DCH Insert author info (category description) then (Source) and then put the extra info (MORE) below that. -->
			<content:encoded><![CDATA[<p>I would give the broad sweep of the First Amendment full support.  I have the same confidence in the ability of our people to reject noxious literature as I have in their capacity to sort out the true from the false in theology, economics, or any other field.</p>
<br><b>William O. Douglas</b> (1898–1980) American jurist, US Supreme Court justice (1939–75)<br><i>Roth v. United States</i>, 354 U.S. 476, 514, dissenting opinion (1957) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://supreme.justia.com/cases/federal/us/354/476/#:~:text=I%20would%20give%20the%20broad%20sweep%20of%20the%20First%20Amendment%20full%20support.%20I%20have%20the%20same%20confidence%20in%20the%20ability%20of%20our%20people%20to%20reject%20noxious%20literature%20as%20I%20have%20in%20their%20capacity%20to%20sort%20out%20the%20true%20from%20the%20false%20in%20theology%2C%20economics%2C%20politics%2C%20or%20any%20other%20field." target="_blank">Source</a>)
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Dinesen, Isak -- &#8220;The Old Chevalier,&#8221; Seven Gothic Tales (1934)</title>
		<link>https://wist.info/dinesen-isak/326/</link>
		<comments>https://wist.info/dinesen-isak/326/#respond</comments>
		<pubDate>Sun, 01 Feb 2004 19:00:00 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Dinesen, Isak]]></category>
		<category><![CDATA[alcohol]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[drinking]]></category>
		<category><![CDATA[experience]]></category>
		<category><![CDATA[heartlessness]]></category>
		<category><![CDATA[indulgence]]></category>
		<category><![CDATA[infatuation]]></category>
		<category><![CDATA[love]]></category>
		<category><![CDATA[maturity]]></category>
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		<category><![CDATA[youth]]></category>

		<guid isPermaLink="false">http://wist.info/wp/?p=326</guid>
		<description><![CDATA[Love, with very young people, is a heartless business. We drink at that age from thirst, or to get drunk; it is only later in life that we occupy ourselves with the individuality of our wine.]]></description>
        <!-- DCH Insert author info (category description) then (Source) and then put the extra info (MORE) below that. -->
			<content:encoded><![CDATA[<p>Love, with very young people, is a heartless business.  We drink at that age from thirst, or to get drunk; it is only later in life that we occupy ourselves with the individuality of our wine.</p>
<br><b>Isak Dinesen</b> (1885-1962) Danish writer [pseud. of Karen Christence, Countess Blixen]<br>&#8220;The Old Chevalier,&#8221; <i>Seven Gothic Tales</i> (1934) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/in.ernet.dli.2015.23188/page/n81/mode/2up?q=%22very+young+people%22" target="_blank">Source</a>)
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                <!-- DCH Modify the title to give the category (quote author) at the beginning of it. -->
		<title>Tolkien, J.R.R. -- The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 2, ch.  1 &#8220;The Council of Elrond&#8221; [Gandalf to Saruman] (1954)</title>
		<link>https://wist.info/tolkien-jrr/3878/</link>
		<comments>https://wist.info/tolkien-jrr/3878/#respond</comments>
		<pubDate>Sun, 01 Feb 2004 18:00:00 +0000</pubDate>
		<dc:creator>Dave</dc:creator>
				<category><![CDATA[Tolkien, J.R.R.]]></category>
		<category><![CDATA[breakage]]></category>
		<category><![CDATA[discernment]]></category>
		<category><![CDATA[expense]]></category>
		<category><![CDATA[exploration]]></category>
		<category><![CDATA[wisdom]]></category>

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		<description><![CDATA[He who breaks a thing to find out what it is has left the path of wisdom.]]></description>
        <!-- DCH Insert author info (category description) then (Source) and then put the extra info (MORE) below that. -->
			<content:encoded><![CDATA[<p>He who breaks a thing to find out what it is has left the path of wisdom.</p>
<br><b>J.R.R. Tolkien</b> (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]<br><i>The Lord of the Rings, Vol. 1: The Fellowship of the Ring</i>, Book 2, ch.  1 &#8220;The Council of Elrond&#8221; [Gandalf to Saruman] (1954) 
									<br>&nbsp;&nbsp;&nbsp;&nbsp;(<a href="https://archive.org/details/fellowshipofring0000tolk_o5y1/page/252/mode/2up?q=%22breaks+a+thing%22" target="_blank">Source</a>)
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