WIST Quotations

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 138 (1647) [tr. Jacobs (1892)]

Dave — Wed, 17 Jun 2026 15:46:10 +0000

A fountain gets muddy with but little stirring up, and does not get clear by our meddling with it but by our leaving it alone. The best remedy for disturbances is to let them run their course, for so they quiet down.

[Una fuente con poca inquietud se enturbia, ni se volverá a serenar procurándolo, sino dejándola. No hay mejor remedio de los desconciertos que dejarlos correr, que así caen de sí propios.]

Baltasar Gracián y Morales (1601–1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 138 (1647) [tr. Jacobs (1892)]

(Source (Spanish)). Alternate translations:

A Well will be troubled if it be in the least stirred, and its water becomes clear again, by ceasing to dabble in it. There is no better remedy for some disorders, than to let them alone. For at long run they stop of themselves.
[Flesher ed. (1685)]

A fountain gets turbid by a little movement, and does not become clear by our trying to make it so, but by our leaving it to itself. The best remedy against discord and confusion is to let them run their course, for so they quiet down.
[tr. Duff (1877)]

It takes little to muddy a spring, nor does it clear by being stirred, but by being left alone: there is no better remedy for turmoil, than to let it takes its course, for so it comes to rest of itself.
[tr. Fischer (1937)]

It takes little to muddy a stream. you can't make it grow clear by trying to, only by leaving it alone. There is no better remedy for disorder than to leave it alone to correct itself.
[tr. Maurer (1992)]

Doyle, Arthur Conan -- Story (1891-07), “A Scandal in Bohemia,” ch. 1, The Strand Magazine, Vol. 2, No. 1

Dave — Thu, 04 Jun 2026 18:25:38 +0000

To Sherlock Holmes she is always the woman. I have seldom heard him mention her under any other name. In his eyes she eclipses and predominates the whole of her sex. It was not that he felt any emotion akin to love for Irene Adler. All emotions, and that one particularly, were abhorrent to his cold, precise but admirably balanced mind. He was, I take it, the most perfect reasoning and observing machine that the world has seen, but as a lover he would have placed himself in a false position. He never spoke of the softer passions, save with a gibe and a sneer. They were admirable things for the observer — excellent for drawing the veil from men’s motives and actions. But for the trained reasoner to admit such intrusions into his own delicate and finely adjusted temperament was to introduce a distracting factor which might throw a doubt upon all his mental results. Grit in a sensitive instrument, or a crack in one of his own high-power lenses, would not be more disturbing than a strong emotion in a nature such as his. And yet there was but one woman to him, and that woman was the late Irene Adler, of dubious and questionable memory.

Arthur Conan Doyle (1859–1930) British writer and physician
Story (1891-07), “A Scandal in Bohemia,” ch. 1, The Strand Magazine, Vol. 2, No. 1

Opening words of the story. Collected in The Adventures of Sherlock Holmes, No. 1, ch. 1 (1892).

L'Engle, Madeleine -- Speech (1983-11-16), “Dare To Be Creative,” Lecture, Library of Congress, Washington, DC

Dave — Wed, 22 Apr 2026 17:17:31 +0000

Perhaps people who read and write and have enough vocabulary to think with are universe disturbers. But we need to disturb the universe if, as human beings on planet earth, we are to survive. We need to have the vocabulary to question ourselves, and enough courage to disturb creatively, rather than destructively, even if it is going to make us uncomfortable or even hurt.

Madeleine L'Engle (1918–2007) American writer
Speech (1983-11-16), “Dare To Be Creative,” Lecture, Library of Congress, Washington, DC

L'Engle, Madeleine -- Speech (1983-11-16), “Dare To Be Creative,” Lecture, Library of Congress, Washington, DC

Dave — Wed, 11 Mar 2026 20:36:44 +0000

We need to dare disturb the universe by not being manipulated or frightened by judgmental groups who assume the right to insist that if we do not agree with them, not only do we not understand but we are wrong. How dull the world would be if we all had to feel the same way about everything, if we all had to like the same books, dislike the same books.

Madeleine L'Engle (1918–2007) American writer
Speech (1983-11-16), “Dare To Be Creative,” Lecture, Library of Congress, Washington, DC

Gandhi, Indira -- “Poverty: India’s Vital Problem,” speech, Madras University (Jan 1967)

Dave — Fri, 28 Oct 2022 22:03:01 +0000

Whenever you take a step forward you are bound to disturb something. You disturb the air as you go forward, you disturb the dust, the ground. You trample upon things. When a whole society moves forward this trampling is on a much bigger scale and each thing that you disturb, each vested interest which you want to remove, stands as an obstacle.

Indira Gandhi (1917–1984) Indian politician
“Poverty: India’s Vital Problem,” speech, Madras University (Jan 1967)

Cicero, Marcus Tullius -- Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]

Dave — Thu, 18 Nov 2021 16:13:11 +0000

Wretchedness is caused by emotional disturbances, and the happy life by calmness, and disturbance takes two forms — anxiety and fear in expecting evils, ecstatic joy and lustful thoughts in misunderstanding good things, all of which are at variance with with wisdom and reason. Accordingly, if a man possesses self-control and consistency, and is without fear, distress, excitability, or lust, is he not happy? But this is the nature of the wise man always, so he is happy always.

[Atque cum perturbationes animi miseriam, sedationes autem vitam efficiant beatam, duplexque ratio perturbationis sit, quod aegritudo et metus in malis opinatis, in bonorum autem errore laetitia gestiens libidoque versetur, quae omnia cum consilio et ratione pugnent, his tu tam gravibus concitationibus tamque ipsis inter se dissentientibus atque distractis quem vacuum solutum liberum videris, hunc dubitabis beatum dicere? atqui sapiens semper ita adfectus est; semper igitur sapiens beatus est.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]

(Source (Latin)). Other translations:

Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]

But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]

But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]

But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]

Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]

Pratchett, Terry -- Discworld No. 10, Moving Pictures (1990)

Dave — Tue, 27 Oct 2020 14:48:41 +0000

The universe contains any amount of horrible ways to be woken up, such as the noise of the mob breaking down the front door, the scream of fire engines, or the realization that today is the Monday which on Friday night was a comfortably long way off. A dog’s wet nose is not strictly speaking the worst of the bunch, but it has its own peculiar dreadfulness which connoisseurs of the ghastly and dog owners everywhere have come to know and dread. It’s like having a small piece of defrosting liver pressed lovingly against you.

Terry Pratchett (1948–2015) English author
Discworld No. 10, Moving Pictures (1990)

Aristophanes -- The Knights [Ἱππεῖς], ll. 864-67 [Sausage Seller] (424 BC) [tr. Rogers (1924)]

Dave — Wed, 10 Jun 2020 22:45:23 +0000

O ay, you’re like the fisher-folk, the men who hunt for eels,
Who when the mere is still and clear catch nothing for their creels,
But when they rout the mud about and stir it up and down,
‘Tis then they do; and so do you when you perturb the town.

[ὅπερ γὰρ οἱ τὰς ἐγχέλεις θηρώμενοι πέπονθας.
ὅταν μὲν ἡ λίμνη καταστῇ, λαμβάνουσιν οὐδέν·
ἐὰν δ᾽ ἄνω τε καὶ κάτω τὸν βόρβορον κυκῶσιν,
αἱροῦσι· καὶ σὺ λαμβάνεις, ἢν τὴν πόλιν ταράττῃς.]

Aristophanes (c. 450-c. 388 BC) Athenian comedic playwright
The Knights [Ἱππεῖς], ll. 864-67 [Sausage Seller] (424 BC) [tr. Rogers (1924)]

Speaking of demagogues like Paphlagonian (Cleon).

Alt. trans.:

"You are like the fishers for eels; in still waters they catch nothing, but if they thoroughly stir up the slime, their fishing is good; in the same way it's only in troublous times that you line your pockets." [tr. O'Neill (1938)]
"For you are circumstanced like those who fish for eels. When the lake is still, they catch nothing; but if they stir the mud up and down, they take. And you catch, if you disturb the city." [tr. Hickie (1853)]

Keynes, John Maynard -- The Economic Consequences of the Peace, ch. 6 (1919)

Dave — Tue, 17 Jan 2017 22:46:02 +0000

Economic privation proceeds by easy stages, and so long as men suffer it patiently the outside world cares little.

John Maynard Keynes (1883–1946) English economist
The Economic Consequences of the Peace, ch. 6 (1919)

Keynes, John Maynard -- New Statesman and Nation (15 Jul 1933)

Dave — Wed, 14 Dec 2016 05:03:07 +0000

Words ought to be a little wild, for they are the assault of thoughts on the unthinking.

John Maynard Keynes (1883–1946) English economist
New Statesman and Nation (15 Jul 1933)

Kafka, Franz -- Letter (1904-01-27) to Oskar Pollak [tr. Winston (1977)]

Dave — Tue, 12 Nov 2013 13:39:14 +0000

I think we ought to read only the kind of books that wound and stab us. If the book we are reading doesn’t wake us up with a blow on the head, what are we reading it for? So that it will make us happy, as you write? Good Lord, we would be happy precisely if we had no books, and the kind of books that make us happy are the kind we could write ourselves if we had to. But we need the books that affect us like a disaster, that grieve us deeply, like the death of someone we loved more than ourselves, like being banished into forests far from everyone, like a suicide. A book must be the axe for the frozen sea inside us. That is my belief.

[Ich glaube, man sollte überhaupt nur solche Bücher lesen, die einen beißen und stechen. Wenn das Buch, das wir lesen, uns nicht mit einem Faustschlag auf den Schädel weckt, wozu lesen wir dann das Buch? Damit es uns glücklich macht, wie Du schreibst? Mein Gott, glücklich wären wir eben auch, wenn wir keine Bücher hätten, und solche Bücher, die uns glücklich machen, könnten wir zur Not selber schreiben. Wir brauchen aber die Bücher, die auf uns wirken wie ein Unglück, das uns sehr schmerzt, wie der Tod eines, den wir lieber hatten als uns, wie wenn wir in Wälder verstoßen würden, von allen Menschen weg, wie ein Selbstmord, ein Buch muß die Axt sein für das gefrorene Meer in uns. Das glaube ich.]

Franz Kafka (1883–1924) Czech-Austrian Jewish writer
Letter (1904-01-27) to Oskar Pollak [tr. Winston (1977)]

This passage (in translation) is frequently only partially quote, particularly the final "ice axe" line, making parallel translations difficult. I have tried to give as full quotations as I could find.

(Source (German)). Other translations:

Altogether, I think we ought to read only books that bite and sting us. If the book we are reading doesn't shake us awake like a blow to the skull, why botehr reading it in the first place? So that it can make us happy, as you put it? Good God, we'd be just as happy if we had no books at all; books that make us happy we could, in a pinch, also write ourselves. What we need are books that hit us like a most painful misfortune, like the death of someone we loved more than we love ourselves, that make us feel as though we had been banished to the woods, far from any human presence, like a suicide. A book must be the ax for the frozen sea within us. That is what I believe.
[tr. Pawel (1984)]

If the book we are reading does not wake us, as with a fist hammering on our skulls, then why do we read it? Good God, we also would be happy if we had no books and such books that make us happy we could, if need be, write ourselves. What we must have are those books that come on us like ill fortune, like the death of one we love better than ourselves, like suicide. A book must be an ice axe to break the sea frozen inside us.
[E.g. (1987)]

The books we need are the kind that act upon us like a misfortune, that make us suffer like the death of someone we love more than ourselves, that make us feel as though we were no the verge of suicide, or losrt in a forest remote from all human habitation -- a book should serve as the ax for the frozen sea within us.
[tr. Rahv (1952)]

A book should be an ice-axe to break the frozen sea within us.
[E.g.]

A book must be an ice-axe to break the seas frozen inside our soul.
[E.g.]

Kronenberger, Louis -- “Unbrave New World,” The Cart and the Horse (1964)

Dave — Wed, 21 Nov 2012 13:52:58 +0000

Most people today don’t want honest answers insofar as honest means unpleasant or disturbing. They want a soft answer that turneth away anxiety. They want answers that are, in effect, escapes.

Louis Kronenberger (1904–1980) American critic, novelist, biographer
“Unbrave New World,” The Cart and the Horse (1964)

An allusion to Proverbs 15:1 "A soft answer turneth away wrath."

Fortas, Abe -- Tinker v. Des Moines Independent Community School District, 393 U.S. 503, 508 (1969) [majority opinion]

Dave — Fri, 17 Dec 2010 14:01:37 +0000

Any departure from absolute regimentation may cause trouble. Any variation from the majority’s opinion may inspire fear. Any word spoken, in class, in the lunchroom, or on the campus, that deviates from the view of another person may start an argument or cause a disturbance. But our Constitution says we must take this risk, and our history says that it is this sort of hazardous freedom — this kind of openness — that is the basis of our national strength and of the independence and vigor of Americans who grow up and live in this relatively permissive, often disputatious, society.

Abraham Fortas (1910–1982) American academic, jurist, lawyer; US Supreme Court Justice (1965–69)
Tinker v. Des Moines Independent Community School District, 393 U.S. 503, 508 (1969) [majority opinion]

Regarding the First Amendment right of public school students and teachers to non-disruptive protest against the Vietnam War.

Epictetus -- The Enchiridion (c. 135)

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

Men are disturbed, not by things, but by the principles and notions which they form concerning things.

Epictetus (c. 55-c. 135 AD) Greek (Phrygian) Stoic philosopher [Ἐπίκτητος, Epíktētos]
The Enchiridion (c. 135)

Other translations: "We suffer not from the events in our lives, but from our judgment about them."

King, Martin Luther -- Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)

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

True peace is not merely the absence of tension; it is the presence of justice.

Martin Luther King, Jr. (1929–1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)

Response to a Montgomery resident who complained that race relations had been so "peaceful and harmonious" before King and other protesters arrived.

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 47 (8.47) (AD 161-180) [tr. Hard (1997 ed.)]

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

If you suffer distress because of some external cause, it is not the thing itself that troubles you but your judgment on it, and it is within your power to cancel that judgment at any moment.

[Εἰ μὲν διά τι τῶν ἐκτὸς λυπῇ, οὐκ ἐκεῖνό σοι ἐνοχλεῖ, ἀλλὰ τὸ σὸν περὶ αὐτοῦ κρῖμα, τοῦτο δὲ ἤδη ἐξαλεῖψαι ἐπὶ σοί ἐστιν.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 47 (8.47) (AD 161-180) [tr. Hard (1997 ed.)]

(Source (Greek)). Other translations:

If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt.
[tr. Casaubon (1634), 8.45]

If externals put you into the spleen, take notice 'tis not the thing which disturbs you, but your notion about it: which notion you may dismiss if you please.
[tr. Collier (1701)]

If you are grieved about anything external, ’tis not the thing itself that afflicts you, but your judgment about it; and it is in your power to correct this judgment and get quit of it.
[tr. Hutcheson/Moor (1742)]

If you are uneasy on account of anything external, be assured, it is not the thing itself that disturbs you, but your opinion concerning it. Now this opinion is in your own power to get rid of, if you please.
[tr. Graves (1792), 8.46]

If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now.
[tr. Long (1862), original]

If you are pained by external things, it is not they that disturb you, but your own judgment of them. And it is in your power to wipe out that judgment now.
[tr. Long (1862), modernized]

If anything external vexes you, take notice that it is not the thing which disturbs you, but your notion about it, which notion you may dismiss at once if you please.
[tr. Collier/Zimmern (1887)]

If you are pained by anything without, it is not the thing agitates you, but your own judgment concerning the thing; and this it is in your own power to efface.
[tr. Rendall (1898)]

When you are grieved about anything external it is not the thing itself which afflicts you, but your judgment about it. This judgment it is in your power to efface.
[tr. Hutcheson/Chrystal (1902)]

When thou art vexed at some external cross, it is not the thing itself that troubles thee, but thy judgment on it. And this thou canst annul in a moment.
[tr. Haines (Loeb) (1916)]

If you suffer pain because of some external cause, what troubles you is not the thing but your decision about it, and this it is in your power to wipe out at once.
[tr. Farquharson (1944)]

If you are distressed by anything external, the pain is not due to the thing yourself but to your estimate of it; and this you have the power to revoke at any moment.
[tr. Staniforth (1964)]

External things are not the problem. It’s your assessment of them. Which you can erase right now.
[tr. Hays (2003)]

If your distress has some external cause, it is not the thing itself that troubles you, but your own judgement of it -- and you can erase this immediately.
[tr. Hammond (2006)]

If you suffer distress because of some external cause, it is not the thing itself that troubles you but your judgement about it, and it is within your power to cancel that judgement at any moment.
[tr. Hard (2011 ed.)]