WIST Quotations

Stevenson, Robert Louis -- Essay (1880-01/02?), “Reflections and Remarks on Human Life,” § 5 “Selfishness and Egoism”

Dave — Fri, 24 Apr 2026 17:47:33 +0000

An unconscious, easy, selfish person shocks less, and is more easily loved, than one who is laboriously and egotistically unselfish. There is at least no fuss about the first; but the other parades his sacrifices, and so sells his favours too dear.

Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1880-01/02?), “Reflections and Remarks on Human Life,” § 5 “Selfishness and Egoism”
(Source)

A collection of aphorisms and musings, first published in the Edinburgh Edition of his Works, vol. 28 (1898).

Montaigne, Michel de -- Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Frame (1943)]

Dave — Wed, 22 Apr 2026 18:18:31 +0000

We readily acknowledge in others an advantage in courage, in bodily strength, in experience, in agility, in beauty; but an advantage in judgment we yield to no one. And the arguments that come from simple natural reasoning in others, we think we would have found if we had merely glanced in that direction.

[Nous reconnoissons aysément és autres, l’advantage du courage, de la force corporelle, de l’experience, de la disposition, de la beauté: mais l’advantage du jugement; nous ne le cedons à personne: Et les raisons qui partent du simple discours naturel en autruy, il nous semble qu’il n’a tenu qu’à regarder de ce costé-là, que nous ne les ayons trouvees.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Frame (1943)]
(Source)

This essay was in the 1st (1580) edition, as was this passage (Screech identifies parts of the passage as being part of the final (1595) edition).

See La Rochefoucauld (1666), Franklin (1745).

(Source (French)). Alternate translations:

We easily know in others, the advantage of courage, of bodily strength, of experience, of disposition and of beautie, but we never yeelde the advantage of judgement to any body: And the reasons, which part from the simple naturall discourse in others, we thinke, that had we but looked that way, we had surely found them.
[tr. Florio (1603)]

We readily enough confess an advantage of courage, strength, experience, geod-nature, and beauty in others; but an advantage in judgment we yield to none, and the reasons that simply proceed from the natural sense of others, we think, if we had but turned our thoughts that way, we should ourselves have found them out.
[tr. Cotton (1686)]

We easily enough confess in others an advantage of courage, strength, experience, activity, and beauty, but an advantage in judgment we yield to none; and the reasons that proceed simply from the natural conclusions of others, we think, if we had but turned our thoughts that way, we should ourselves have found out as well as they.
[tr. Cotton/Hazlitt (1877)]

We easily recognise in others superiority of courage, of bodily strength, of experience, of activity, of beauty, of rank; but superiority of judgement we concede to no one; and the reasonings that proceed from simple natural intelligence in another, it seems to us that, had we but looked in that direction, we should have found them.
[tr. Ives (1925)]

We readily recognize in others a superiority in courage, physical strength, experience, agility, or beauty. But a superior judgement we concede to nobody. And we think that we could ourselves have discovered the reasons which occur naturally to others, if only we had looked in the same direction.
[tr. Cohen (1958)]

In others we readily acknowledge superior courage, physical strength, experience, agility and beauty: but superior judgement we concede to none. And such arguments in another as derive from pure inborn wit we think that we would have discovered too if only we had looked at things from the same angle.
[tr. Screech (1987)]

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1872-07 (1872 ed.)

Dave — Thu, 09 Apr 2026 18:17:01 +0000

Convince a phool ov hiz errors, and you make him yure enemy.

[Convince a fool of his errors, and you make him your enemy.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1872-07 (1872 ed.)
(Source)

Bierce, Ambrose -- “Conceit,” “Devil’s Dictionary” column, San Francisco Wasp (1881-08-12)

Dave — Tue, 07 Apr 2026 17:51:05 +0000

CONCEIT, n. Self-respect in one whom we dislike.

Ambrose Bierce (1842-1914?) American writer and journalist
“Conceit,” “Devil’s Dictionary” column, San Francisco Wasp (1881-08-12)
(Source)

Not collected in later books.

Kerr, Jean -- Essay (1957), “One Half of Two on the Aisle,” Please Don’t Eat the Daisies

Dave — Mon, 06 Apr 2026 22:15:06 +0000

An actor can remember his briefest notice well into senescence and long after he has forgotten his phone number and where he lives.

Jean Kerr (1922-2003) American author and playwright [b. Bridget Jean Collins]
Essay (1957), “One Half of Two on the Aisle,” Please Don’t Eat the Daisies
(Source)

No earlier magazine publication found.

Montaigne, Michel de -- Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Atkinson/Sices (2012)]

Dave — Thu, 26 Mar 2026 17:02:15 +0000

There is another kind of “glory”: conceiving too high an opinion of our worth. This is an undeserved feeling by which we value ourselves, and that makes us think ourselves different than we are, just as the passion of love lends beauties and graces to the object it embraces and makes those smitten by it — with their judgment blurred and altered — find what they love different, and more perfect, than it is.

[Il y a une autre sorte de gloire, qui est une trop bonne opinion, que nous concevons de nostre valeur. C’est un’affection inconsideree, dequoy nous nous cherissons, qui nous represente à nous mesmes, autres que nous ne sommes. Comme la passion amoureuse preste des beautez, & des graces, au subject qu’elle embrasse ; & fait que ceux qui en sont espris, trouvent d’un jugement trouble & alteré, ce qu’ils aiment, autre & plus parfait qu’il n’est.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Atkinson/Sices (2012)]
(Source)

This essay and passage were in the 1st (1580) edition.

(Source (French)). Alternate translations:

There is another kinde of glorie, which is an over-good opinion we conceive of our worth. It is an inconsiderate affection, wherewith wee cherish our selves, which presents-us unto our selves other then wee are. As an amorous passion addeth beauties, and lendeth graces to the subject it embraceth, and maketh such as are therewith possessed, with a troubled conceite, and distracted Judgement, to deeme what they love, and finde what they affect, to bee other, and seeme more perfect, then in trueth it is. [tr. Florio (1603)]

There is another sort of glory, which is the having too good an opinion of our own merit. It is an inconsiderate affection, with which we flatter ourselves, and that represents us to ourselves other than what we truly are: like the passion of love, that lends beauties and graces to the object of it; and makes those who are caught with it, by a depraved and corrupt judgment, consider the thing they love other and more perfect than it is.
[tr. Cotton (1686)]

There is another sort of glory, which is the having too good an opinion of our own worth. ’Tis an inconsiderate affection with which we flatter ourselves, and that represents us to ourselves other than we truly are: like the passion of love, that lends beauties and graces to the object, and makes those who are caught by it, with a depraved and corrupt judgment, consider the thing which they love other and more perfect than it is.
[tr. Cotton/Hazlitt (1877)]

There is another sort of glory, which is a too high opinion that we conceive of our worth. It is an ill-advised affection with which we flatter ourselves, which represents us to ourselves other than we are; as amourous passion lends beauties and charms to that which it embraces, and causes those who are possessed by it, their judgement being disturbed and diverted, to deem what they love different from what it is, and more perfect.
[tr. Ives (1925)]

There is another sort of glory, which is to have too good an opinion of our own worth. It is an unthinking affection with which we flatter ourselves, that represents us to ourselves other than we truly are: like the passion of love, that lends beauties and charms to the object it embraces, and makes those who are possessed by it, with a troubled and corrupt judgment, consider the thing they love other and more perfect than it is.
[tr. Zeitlin (1934)]

There is another kind of vainglory, which is an over-good opinion we form of our own worth. It is an unreasoning affection, by which we cherish ourselves, which represents us to ourselves as other than we are; as the passion of love lends beauties and graces to the object it embraces, and makes its victims, with muddled and unsettled judgment, think that what they love is other and more perfect than it is.
[tr. Frame (1943)]

There is another kind of glory, which is to have too good an opinion of our own worth. It is an unthinking affection with which we flatter ourselves, and which presents us to ourselves as other than we are; just as the passion of love lends beauties and charms to the object it embraces in such a way that the love's judgement is troubled and distracted, and he finds the lady he loves other and more perfect than she is.
[tr. Cohen (1958)]

There is another kind of "glory": the over-high opinion we conceive of our own worth. It is an imprudent affection by which we hold our own self dear, presenting ourself to ourself other than we are, just as passionate love lends grace and beauty to the person it embraces and leads to those who are enraptured by it being disturbed and confused in their judgement, so finding their Beloved other than she is, and more perfect.
[tr. Screech (1987)]

Franklin, Benjamin -- Poor Richard (1745 ed.)

Dave — Thu, 12 Mar 2026 15:22:12 +0000

Many complain of their Memory, few of their Judgment.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1745 ed.)
(Source)

Not an original sentiment from Franklin. See, for example, Montaigne (1578), La Rochefoucauld (1666).

Cicero, Marcus Tullius -- Pro Archia Poeta [For Archia the Poet], ch. 9 / sec. 20 (62 BC) [tr. Guinach (1962)]

Dave — Thu, 05 Feb 2026 22:20:21 +0000

But there is in fact nobody who is so hostile to the Muses that he would not readily allow his own deeds to be immortalized in verse.

[Neque enim quisquam est tam aversus a Musis, qui non mandari versibus aeternum suorum laborum facile praeconium patiatur. ]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 9 / sec. 20 (62 BC) [tr. Guinach (1962)]
(Source)

(Source (Latin)). Other translations:

For there was no one so disinclined to the Muses as not willingly to endure that the praise of his labours should be made immortal by means of verse.
[tr. Yonge (1856)]

For there is nobody so averse to the Muses as not to suffer the eternal cry of their labour to be readily committed to verse.
[tr. M'Donogh Mahony (1886)]

For indeed is there anyone so averse to the Muses who would not readily suffer (that) the eternal panegyric of his labors [should] be committed to verse.
[tr. Dewey (1916)]

For indeed there is no man to whom the Muses are so distasteful that he will not be glad to entrust to poetry the eternal emblazonment of his achievements.
[tr. Watts (Loeb) (1923)]

Indeed, there never was any one such a stranger to poetic feeling as not readily to allow the immortal advertisement of his deeds to be committed to verse.
[tr. Allcroft/Plaistowe (c. 1925)]

There is no one so averse to the Muses that he would not readily submit to having an eternal monument of his own labors made in verse.
[tr. @sentantiq [Erik] (2016)]

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶267 (1665-1678) [tr. Kronenberger (1959)]

Dave — Sat, 31 Jan 2026 06:31:46 +0000

Our readiness to think ill of people without sufficiently examining the matter is based on laziness and pride. We want to find people guilty, we don’t want the bother of studying their crimes.

[La promptitude à croire le mal, sans l’avoir assez examiné, est un effet de l’orgueil et de la paresse: on veut trouver des coupables, et on ne veut pas se donner la peine d’examiner les crimes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶267 (1665-1678) [tr. Kronenberger (1959)]
(Source)

Present in the 1st Edition. Variant: "... un effet de la paresse et de l'orguieil."

Another 1665 variant:

La promptitude avec laquelle nous croyons le mal, sans l’avoir assez examiné, est un effet de la paresse et de l’orgueil.

[The readiness with which we believe evil, without having examined it sufficiently, is an effect of laziness and pride.]

Manuscript variant: "... est souvent un effet de paresse, qui se joint à l’orgueil [... is often an effect of laziness, combined with pride]."

(Source (French)). Other translations:

A readiness to believe Ill, before we have duly Examined it, is the Effect of Laziness and Pride. Men are pleased to find Others to Blame and loth to give Themselves the Trouble of Enquiring, how far, and whether they are so, or not.
[tr. Stanhope (1694), ¶268]

A readiness to believe ill without examination is the effect of pride and laziness. We are willing to find people guilty, and unwilling to be at the trouble of examining into the accusation.
[pub. Donaldson (1783), ¶245; ed. Lepoittevin-Lacroix (1797), ¶250]

A willingness to believe ill, without examination, is the effect of pride and idleness. We are ready to suppose guilt, but unwilling to be at the trouble of examining into the accusation.
[ed. Carvill (1835), ¶214]

Readiness; to believe evil without sufficient examination is the result of pride and indolence. We wish to find people guilty, and we do not wish to give ourselves the trouble of examining into the crimes.
[ed. Gowens (1851), ¶278]

A quickness in believing evil without having sufficiently examined it, is the effect of pride and laziness. We wish to find the guilty, and we do not wish to trouble ourselves in examining the crime.
[tr. Bund/Friswell (1871), ¶267]

A ready belief of evil without examining the facts is a form of pride, or of indolence. We are anxious to ferret out criminals without taking the pains of examining their crimes.
[tr. Heard (1917), ¶275]

Readiness to believe evil without adequate inquiry is the result of pride and indolence. We like detecting criminals, but we dislike the labor of investigating crimes.
[tr. Stevens (1939), ¶267]

The promptitude with which we will believe evil of others, without an adequate examination of the facts, is an effect of pride working with laziness. We wish to find the guilty men, and cannot be be bothered to study the crime.
[tr. FitzGibbon (1957), ¶267]

Readiness to believe the worst without adequate examination comes from pride and laziness; we want to find culprits but cannot be bothered to investigate the crimes.
[tr. Tancock (1959), ¶267]

A readiness to believe evil without sufficient examination, it is an effect both of pride and of idleness. On the one hand, we desire to find other people guilty; and on the other, we do not wish to take the pains necessary to examine their crimes.
[tr. Whichello (2016) ¶267]

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, § 443 (1820)

Dave — Sat, 17 Jan 2026 00:09:23 +0000

The whole family of pride and ignorance are incestuous, and mutually beget each other.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 443 (1820)
(Source)

Marlowe, Christopher -- The Tragicall History of the Life and Death of Doctor Faustus, Act 1, sc. 3 (sc. 3), l. 270ff (1594; 1604 “A” text)

Dave — Thu, 08 Jan 2026 23:31:29 +0000

FAUSTUS: I see there’s virtue in my heavenly words:
Who would not be proficient in this art?
How pliant is this Mephistophilis,
Full of obedience and humility!
Such is the force of magic and my spells:
No, Faustus, thou art conjuror laureat,
That canst command great Mephistophilis:
Quin regis Mephistophilis fratris imagine.

Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Tragicall History of the Life and Death of Doctor Faustus, Act 1, sc. 3 (sc. 3), l. 270ff (1594; 1604 “A” text)
(Source)

After ordering Mephistophiles to leave and change his form into something less hideous. The Latin reads "Return, Mephistopheles, in the shape of a friar" (which he had already ordered, in English, in the immediately preceding lines).

The B-text (1594; 1616) omits the last three lines from the A-text.

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶234 (1665-1678) [tr. Stevens (1939)]

Dave — Sat, 27 Dec 2025 21:23:54 +0000

It is generally pride rather than lack of intelligence which prompts men to dispute so obstinately generally accepted opinions; they find all the front seats taken on the popular side, and do not wish to sit behind.

[C’est plus souvent par orgueil que par défaut de lumières qu’on s’oppose avec tant d’opiniâtreté aux opinions les plus suivies: on trouve les premières places prises dans le bon parti, et on ne veut point des dernières.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶234 (1665-1678) [tr. Stevens (1939)]
(Source)

This passage first appeared in the 5th (1678) edition. Earlier English translations do not include it.

See also Gracián (1647).

In the manuscript version, "C'est ... d’opiniâtreté" is given as: "C’est par orgueil qu’on s’oppose avec tant d’opiniâtreté … [It is out of pride that they oppose with such stubbornness ...]," removing the comment about lack of understanding / intelligence.

(Source (French)). Other translations:

It is more often from pride than from want of intelligence that people oppose with so much obstinacy; the most received opinions. They find the best places taken up in the good party, and do not like to put up with inferior ones.
[ed. Gowens (1851), ¶380]

It is more often from pride than from ignorance that we are so obstinately opposed to current opinions; we find the first places taken, and we do not want to be the last.
[tr. Bund/Friswell (1871), ¶234]

It is more often our pride than our limited understanding which makes us fly so violently in the face of public opinion. We find the best seats on the correct side already occupied, and we do not care to sit in the rear.
[tr. Heard (1917), ¶377]

Pride, rather than a lack of perspicacity, is what usually drives us to oppose with such obstinacy opinions that are generally accepted as correct: though theirs may be the better party, the front benches are already filled, and we certainly do not want to take a back seat.
[tr. FitzGibbon (1957), ¶234]

It is oftener through pride than through lack of understanding that we so militantly object to prevailing opinions; we find the front seats already in other hands, and we do not want rear ones.
[tr. Kronenberger (1959), ¶234]

Those who obstinately oppose the most widely-held opinions more often do so because of pride than lack of intelligence. They find the best places in the right set already taken, and they do not want back seats.
[tr. Tancock (1959), ¶234]

It is more often from pride than from ignorance that we so stubbornly oppose ourselves to the most current opinions: we find the first seats already taken on the better side, and do not wish to sit down there last.
[tr. Whichello (2016) ¶234]

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1870-03 (1870 ed.)

Dave — Thu, 18 Dec 2025 16:48:51 +0000

I hope i shall never hav so mutch reputashun, that i shant feel obliged tew be civil.

[I hope I shall never have so much reputation, that I shan’t feel obliged to be civil.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-03 (1870 ed.)
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1875-04 “Fun” (1875 ed.)

Dave — Thu, 13 Nov 2025 19:02:33 +0000

But thare iz lots ov pholks who kant see enny phun in enny thing, yu couldn’t fire a joke into them with a double barrell gun, 10 paces off, they go thru life az sollum az a cow. Menny people think it iz beneath their dignity to relish a joke, sutch people are simply fools, and dont seem to kno it.

[But there are lots of folks who can’t see any fun in anything; you couldn’t fire a joke into them with a double-barrel gun, ten paces off; they go through life as solemn as a cow. May people think it is beneath their dignity to relish a joke; such people are simply fools, and don’t seem to know it.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 “Fun” (1875 ed.)
(Source)

Montaigne, Michel de -- Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Zeitlin (1934)]

Dave — Thu, 13 Nov 2025 18:18:50 +0000

Man is certainly mad. He cannot fashion a worm, and he fashions gods by dozens.

[L’homme est bien insensé: Il ne sçauroit forger un ciron, & forge des Dieux à douzaines.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Zeitlin (1934)]
(Source)

This essay appeared in the 1st (1580) edition, and was expanded for each edition after that. This passage first appeared in the 3rd (1595) edition.

(Source (French)). Alternate translations:

Oh sencelesse man, who can not possibly make a worme, and yet will make Gods by dozens.
[tr. Florio (1603)]

Man is certainly stark mad; he cannot make a flea, and yet gods by dozens.
[tr. Cotton (1686)]

Man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.
[tr. Cotton/Hazlitt (1877)]

Man is indeed mad. He could not fashion a worm, and he fashions gods by the dozen.
[tr. Ives (1925)]

Man is certainly crazy. He could not make a mite, and he makes gods by the dozens.
[tr. Frame (1943)]

Man is quite insane. He wouldn't know how to create a maggot, and he creates gods by the dozen.
[ed. Rat (1958)]

Man is indeed out of his mind. He cannot even create a fleshworm, yet creates gods by the dozen.
[tr. Screech (1987)]

Shakespeare, William -- Richard II, Act 3, sc. 2, l. 165ff (3.2.165-175) (1595)

Dave — Mon, 10 Nov 2025 17:03:15 +0000

KING RICHARD: For within the hollow crown
That rounds the mortal temples of a king
Keeps Death his court, and there the antic sits,
Scoffing his state and grinning at his pomp,
Allowing him a breath, a little scene,
To monarchize, be feared, and kill with looks,
Infusing him with self and vain conceit,
As if this flesh which walls about our life
Were brass impregnable; and humored thus,
Comes at the last and with a little pin
Bores through his castle wall, and farewell, king!

William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 165ff (3.2.165-175) (1595)
(Source)

Berry, Wendell -- Speech (1968-02-10), “A Statement Against the War in Vietnam,” Kentucky Conference on the War and the Draft, University of Kentucky

Dave — Mon, 20 Oct 2025 16:55:56 +0000

Surely the idea of a “limited war” is one of the most dangerously self-deceiving verbal gimmicks ever invented. For though war makes use of reason, as a weapon, it is not reasonable in nature. Its nature is the nature of pride and anger. It follows the brute logic of violent emotion, which points directly toward the use of the greatest available power.

Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Speech (1968-02-10), “A Statement Against the War in Vietnam,” Kentucky Conference on the War and the Draft, University of Kentucky
(Source)

Collected in The Long-Legged House, Part 2 (1969).

Martin, Judith -- “Miss Manners,” syndicated column (1999-02-02)

Dave — Mon, 13 Oct 2025 17:25:22 +0000

It is, indeed, a trial to maintain the virtue of humility when one can’t help being right.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1999-02-02)
(Source)

Rogers, Will -- Column (1925-06-21), “Weekly Article”

Dave — Fri, 10 Oct 2025 18:35:04 +0000

And be careful about calling them Common People. Nobody wants to be called Common People, especially common people.

Will Rogers (1879-1935) American humorist
Column (1925-06-21), “Weekly Article”
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1875-07 (1875 ed.)

Dave — Thu, 09 Oct 2025 16:04:54 +0000

He who expekts to be praized every time he duz a virtewous thing will soon git tired of the bizzness.

[He who expects to be praised every time he does a virtuous thing will soon get tired of the business.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-07 (1875 ed.)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)

Dave — Wed, 08 Oct 2025 16:20:30 +0000

The man who underestimates himself is perpetually being surprised by success, whereas the man who overestimates himself is just as often surprised by failure. The former kind of surprise is pleasant, the latter unpleasant. It is therefore wise to be not unduly conceited, though also not too modest to be enterprising.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1875-12 (1875 ed.)

Dave — Thu, 25 Sep 2025 15:38:50 +0000

Thare iz nothing we are more apt to parade before others, than our kares and sorrows, and thare iz nothing the world kares so little about.

[There is nothing we are more apt to parade before others, than our cares and sorrows, and there is nothing the world cares so little about.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-12 (1875 ed.)
(Source)

O'Malley, Austin -- Keystones of Thought (1914)

Dave — Tue, 23 Sep 2025 15:28:58 +0000

The weaker the man in authority, layman or cleric, the stronger his insistence that all his privileges be acknowledged.

Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)

Dave — Wed, 17 Sep 2025 15:53:32 +0000

These illustrations suggest four general maxims, which will prove an adequate preventative of persecution mania if their truth is sufficiently realized. The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: Don’t overestimate your own merits. The third is: don’t expect others to take as much interest in you as you do yourself. And the fourth is: don’t imagine that most people give enough thought to you to have any desire to persecute you.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)

Addison, Joseph -- Essay (1711-12-22), The Spectator, No. 255

Dave — Mon, 15 Sep 2025 19:16:21 +0000

Were not this desire of fame very strong, the difficulty of obtaining it, and the danger of losing it when obtained, would be sufficient to deter a man from so vain a pursuit.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-22), The Spectator, No. 255
(Source)

Howells, William Dean -- Their Wedding Journey, ch. 2 “Midsummer-Day’s Dream” [Basil] (1872)

Dave — Fri, 12 Sep 2025 17:10:51 +0000

Nothing is so hard to understand as that there are human beings in this world besides one’s self and one’s own set.

William Dean Howells (1837-1920) American author, literary critic, and playwright
Their Wedding Journey, ch. 2 “Midsummer-Day’s Dream” [Basil] (1872)
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶200 (1665-1678) [tr. Whichello (2016)]

Dave — Sat, 06 Sep 2025 18:32:15 +0000

Virtue would not go so far if vanity did not keep her company.

[La vertu n’iroit pas si loin si la vanité ne lui tenoit compagnie.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶200 (1665-1678) [tr. Whichello (2016)]
(Source)

Present in the 1st (1665) edition, with the variant "pas loin" instead of "pas si loin." See ¶169 for related maxims.

(Source (French)). Other translations:

Vertue would not make such Advances, if there were not a little Vanity to bear it Company.
[tr. Stanhope (1694), ¶201]

Virtue would not go so far, if vanity did not bear her company.
[pub. Donaldson (1783), ¶452; ed. Lepoittevin-Lacroix (1797), ¶191]

Worldly virtue would not go far, were vanity not to bear her company.
[ed. Carvill (1835), ¶386]

Virtue would not travel so far if vanity did not keep her company.
[ed. Gowens (1851), ¶209]

Virtue would not go far did not vanity escort her.
[tr. Bund/Friswell (1871), ¶200]

Virtue would be shorter lived, were vanity not its companion.
[tr. Heard (1917), ¶205]

Virtue would not go so far if vanity did not bear her company.
[tr. Stevens (1939), ¶200]

Virtue would not go so far did vanity not keep her company.
[tr. FitzGibbon (1957), ¶200]

Virtue would not go nearly so far if vanity did not keep her company.
[tr. Kronenberger (1959), ¶200]

Virtue would not go so far without vanity to bear it company.
[tr. Tancock (1959), ¶200]

Heinlein, Robert A. -- Friday, ch. 23 [Boss] (1983)

Dave — Thu, 21 Aug 2025 16:28:36 +0000

A dying culture invariably exhibits personal rudeness. Bad manners. Lack of consideration for others in minor matters. A loss of politeness, of gentle manners, is more significant than is a riot. […] This symptom is especially serious in that an individual displaying it never thinks of it as a sign of ill health but as proof of his/her strength.

Robert A. Heinlein (1907-1988) American writer
Friday, ch. 23 [Boss] (1983)
(Source)

McLaughlin, Mignon -- The Neurotic’s Notebook, ch. 3 (1963)

Dave — Mon, 18 Aug 2025 19:42:52 +0000

The proud man can learn humility, but he will be proud of it.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)

Moffat, Steven -- Sherlock, 01×01 “A Study in Pink” (2010-07-25)

Dave — Wed, 13 Aug 2025 19:06:59 +0000

HOLMES: That’s the frailty of genius, John. It needs an audience.

Steven Moffat (b. 1961) Scottish television writer, producer
Sherlock, 01×01 “A Study in Pink” (2010-07-25)
(Source)

(Source (Video); dialog confirmed)

Franklin, Benjamin -- Poor Richard (1740 ed.)

Dave — Thu, 07 Aug 2025 15:24:24 +0000

A Flatterer never seems absurd:
The Flatter’d always take his Word.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1740 ed.)
(Source)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 30 (6.30.1) (AD 161-180) [tr. Farquharson (1944)]

Dave — Wed, 06 Aug 2025 20:42:30 +0000

Take heed not to be transformed into a Caesar, not to be dipped in the purple dye; for it does happen.

[Ὅρα μὴ ἀποκαισαρωθῇς, μὴ βαφῇς: γίνεται γάρ.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 30 (6.30.1) (AD 161-180) [tr. Farquharson (1944)]
(Source)

Advising himself on the dangers of becoming emperor. Marcus coined a new Greek verb here (ἀποκαισαρόομαι), "to become like Caesar" (more broadly, "to assume the monarchy").

(Source (Greek)). Alternate translations:

Take heed, lest of a philosopher thou become a mere Caesar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed.
[tr. Casaubon (1634), 6.27]

Have a care you han't too much of an Emperour in you, and that you don't fall into the liberties and Pride of your Predecessors. These Humours are easily learn'd, therefore guard against the Infection.
[tr. Collier (1701)]

Take care you don’t degenerate into the manners of the Cesars, or be tinctured by them.
[tr. Hutcheson/Moor (1742)]

Beware, when you take the title of Cæsar, that you do not insensibly assume too much of the Emperor; nor be infected with the haughty manners of some of your predecessors; for there is a possibility of such an event.
[tr. Graves (1792), 6.27]

Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen.
[tr. Long (1862)]

Have care that you have not too much of a Cæsar in you, and that you are not dyed with that dye. This is easily learned, therefore guard against the infection.
[tr. Collier/Zimmern (1887)]

See that you be not be-Cæsared, steeped in that dye, as too often happens.
[tr. Rendall (1898)]

See to it that you fall not into Caesarism: avoid that stain, for it may come to you.
[tr. Hutcheson/Chrystal (1902)]

See thou be not Caesarified, nor take that dye, for there is the possibility.
[tr. Haines (Loeb) (1916)]

Be careful not to affect the monarch too much, or to be too deeply dyed with the purple; for this can well happen.
[tr. Staniforth (1964)]

Take care that you are not turned into a Caesar, that you are not stained with the purple; for such things do come about.
[tr. Hard (1997 ed.; 2011 ed.)]

To escape imperialization -- that indelible stain. It happens.
[tr. Hays (2003)]

Take care not to be Caesarified, or dyed in purple: it happens.
[tr. Hammond (2006)]

Take care you are not turned into a Caesar, or stained with the purple; these things do happen.
[tr. Gill (2013)]

Beware of being Caesarified, be not stained by desire for power.
[ed. Taplin (2016)]

Moliere -- Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 3 (1669) [tr. Wilbur (1963)]

Dave — Thu, 31 Jul 2025 21:03:41 +0000

ELMIRE: No, amorous men are gullible. Their conceit
So blinds them that they’re never hard to cheat.

[Non; on est aisément dupé par ce qu’on aime.
Et l’amour-propre engage à se tromper soi-même.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 3 (1669) [tr. Wilbur (1963)]
(Source)

When her maid is concerned that Tartuffe will see through Elmire's stratagem.

(Source (French)). Alternate translations:

No, People are easily Dup'd by what they love, and Self-love helps 'em to deceive themselves.
[tr. Clitandre (1672)]

No; people are easily duped by those whom they love, and conceit is apt to deceive itself.
[tr. Van Laun (1876)]

No, we are easily duped by those we love, and we deceive ourselves through our own conceit.
[tr. Wall (1879)]

No, people are easily duped by what they like; and self-love helps them to deceive themselves.
[tr. Mathew (1890), 4.2]

No; people are easily duped by those whom they love. Self-love leads the way to self-deceit.
[tr. Waller (1903)]

Oh no! A lover's never hard to cheat,
And self-conceit leads straight to self-deceit.
[tr. Page (1909)]

No, one is easily fooled by one's belovèd,
And self-conceit will end in self-deception.
[tr. Bishop (1957)]

Oh, no! A lover is not hard to cheat,
And self-deception springs from self-conceit.
[tr. Frame (1967)]

He loves me, and he's also vain,
That double drug will dull his brain.
[tr. Bolt (2002)]

No, it's easy to be fooled by what we want; our vanity is always ready to betray us.
[tr. Steiner (2008)]

We long to be fooled by the one we love,
And pride lends a hand in its own downfall.
[tr. Campbell (2013)]

Moffat, Steven -- Sherlock, 01×01 “A Study in Pink” (2010-07-25)

Dave — Wed, 23 Jul 2025 19:24:08 +0000

HOLMES: Dear God, what is it like in your funny little brains? It must be so boring.

Steven Moffat (b. 1961) Scottish television writer, producer
Sherlock, 01×01 “A Study in Pink” (2010-07-25)
(Source)

(Source (Video))

Cook, Glen -- Angry Lead Skies, ch. 5 (2002)

Dave — Tue, 15 Jul 2025 00:02:41 +0000

Often the secret vice that concerns you most is of no interest whatsoever to anyone whose opinion you dread.

Glen Cook (b. 1944) American author
Angry Lead Skies, ch. 5 (2002)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)

Dave — Wed, 09 Jul 2025 15:25:28 +0000

Our doings are not so important as we naturally suppose; our successes and failures do not after all matter very much. Even great sorrows can be survived; troubles which seem as if they must put an end to happiness for life, fade with the lapse of time until it becomes almost impossible to remember their poignancy. But over and above these self-centered considerations is the fact that one’s ego is no very large part of the world. The man who can center his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 5 “Fatigue” (1930)
(Source)

Franklin, Benjamin -- Poor Richard (1739 ed.)

Dave — Thu, 15 May 2025 15:14:40 +0000

Proclaim not all thou knowest, all thou owest, all thou hast, nor all thou canst.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)

Dave — Wed, 07 May 2025 22:29:23 +0000

What people mean, therefore, by the struggle for life is really the struggle for success. What people fear when they engage in the struggle is not that they will fail to get their breakfast next morning, but that they will fail to outshine their neighbours.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)

Franklin, Benjamin -- Poor Richard (1739 ed.)

Dave — Thu, 24 Apr 2025 15:24:04 +0000

He that falls in love with himself, will have no Rivals.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1739 ed.)
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶554 (1665-1678) [tr. FitzGibbon (1957), ¶524]

Dave — Fri, 18 Apr 2025 22:50:27 +0000

We only criticize ourselves in order to win the praise of others.

[On ne se blâme que pour être loué.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶554 (1665-1678) [tr. FitzGibbon (1957), ¶524]
(Source)

This maxim came from the 6th ed. (1693), published by Barbin more than twelve years after La Rochefoucauld's death. It is not present in many collections.

Compare to ¶149 and ¶327.

(Source (French)). Alternate translations:

We blame ourselves only to extort praise.
[pub. Donaldson (1783), ¶363]

When we seem to blame ourselves; we mean only to extort praise.
[ed. Carvill (1835), ¶318]

Man only blames himself in order that he may be praised.
[tr. Bund/Friswell (1871), 1693 ed.]

We only blame ourselves in order to be praised.
[tr. Tancock (1959), ¶554]

Carlyle, Thomas -- Essay (1837-12-06), “On Sir Walter Scott,” The London and Westminster Review, No. 12/55, Art. 2 (1838-01)

Dave — Thu, 17 Apr 2025 17:30:28 +0000

All greatness is unconscious, or it is little and naught.

Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1837-12-06), “On Sir Walter Scott,” The London and Westminster Review, No. 12/55, Art. 2 (1838-01)
(Source)

Review of J. G. Lockhart, Memoirs of the Life of Sir Walter Scott, Baronet, 6 vols. (1837). Collected in Carlyle, Critical and Miscellaneous Essays (1827-1855).

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)

Dave — Thu, 10 Apr 2025 17:00:32 +0000

How menny people thare iz whoze importance depends entirely upon the size ov their hotel bills.

[How many people there are whose importance depends entirely upon the size of their hotel bills.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 156 “Affurisms: Embers on the Harth” (1874)
(Source)

Cicero, Marcus Tullius -- Epistulae ad Atticum [Letters to Atticus], Book 14, Letter 20, sec. 3 (14.20.3) (44 BC) [tr. Shuckburgh (1900), # 724]

Dave — Thu, 03 Apr 2025 16:05:48 +0000

No one, whether poet or orator, ever yet thought anyone else better than himself. This is the case even with bad ones.

[Nemo umquam neque poëta neque orator fuit, qui quemquam meliorem quam se arbitraretur. Hoc etiam malis contingit.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Atticum [Letters to Atticus], Book 14, Letter 20, sec. 3 (14.20.3) (44 BC) [tr. Shuckburgh (1900), # 724]
(Source)

At Atticus' suggestion that Cicero write a speech for Brutus to give before the people of Rome. Cicero goes on to suggest this will be even more true for someone gifted and erudite, like Brutus, whose oratorical tastes and style are different from Cicero's.

(Source (Latin)). Alternate translations:

There has never yet been either a poet or an orator who did not consider himself the greatest in the world.
[ed. Harbottle (1906)]

No one, whether poet or orator, ever thought anyone better than himself. This is so even in the case of bad ones.
[tr. Windstedt (Loeb) (1913)]

There never was a poet or an orator who thought any one better than himself.
[tr. McKinlay (1926), # 104]

There was never a poet or orator yet who thought anyone better than himself. This applies even to the bad ones.
[tr. Shackleton Bailey (1968)]

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶149 (1665-1678) [tr. Kronenberger (1959)]

Dave — Sat, 22 Mar 2025 23:04:58 +0000

We refuse praise from a desire to be praised twice.

[Le refus des louanges est un désir d’être loué deux fois.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶149 (1665-1678) [tr. Kronenberger (1959)]
(Source)

Present since the 1st edition. Brund/Friswell note a variant 1665 version which they translate: "The modesty which pretends to refuse praise is but in truth a desire to be praised more highly."

See also ¶327, and Chesterfield (1750).

(Source (French)). Alternate translations:

That Modesty which stands so much upon the refusal of [praises], is indeed but a desire of having such as are more delicate.
[tr. Davies (1669), ¶151]

He that refuses Praises the first time it is offered, does it, because he would hear it a second.
[tr. Stanhope (1694), ¶150]

A refusal of praise is a desire to be praised twice.
[pub. Donaldson (1783), ¶368; ed. Lepoittevin-Lacroix (1797), ¶143]

Resistance to praise is a desire to be praised twice.
[ed. Carvill (1835), ¶325]

A refusal of praise; is a desire to be praised twice.
[ed. Gowens (1851), ¶152]

The refusal of praise is only the wish to be praised twice.
[tr. Bund/Friswell (1871), ¶149]

We decline commendation that we may be twice commended.
[tr. Heard (1917), ¶149]

To disclaim admiration is to desire it in double measure.
[tr. Stevens (1939), ¶149]

The refusal to accept praise is the desire to be praised twice over.
[tr. FitzGibbon (1957), ¶149]

To refuse to accept praise is to want to be praised twice over.
[tr. Tancock (1959), ¶149]

The refusal of praise is a desire to be praised twice over.
[tr. Siniscalchi (c. 1994)]

The refusal of praise is a desire to be praised twice.
[tr. Whichello (2016) ¶149]

Barrie, James -- Peter and Wendy, ch. 4 “The Flight” (1911)

Dave — Tue, 18 Mar 2025 17:31:12 +0000

Certainly they did not pretend to be sleepy, they were sleepy; and that was a danger, for the moment they popped off, down they fell. The awful thing was that Peter thought this funny.
“There he goes again!” he would cry gleefully, as Michael suddenly dropped like a stone.
“Save him, save him!” cried Wendy, looking with horror at the cruel sea far below. Eventually Peter would dive through the air, and catch Michael just before he could strike the sea, and it was lovely the way he did it; but he always waited till the last moment, and you felt it was his cleverness that interested him and not the saving of human life. Also he was fond of variety, and the sport that engrossed him one moment would suddenly cease to engage him, so there was always the possibility that the next time you fell he would let you go.

J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter and Wendy, ch. 4 “The Flight” (1911)
(Source)

Not included in the 1928 published play, Peter Pan.

Billings, Josh -- Josh Billings’ Trump Kards, ch. 14 “A Ghost” (1874)

Dave — Thu, 13 Mar 2025 16:44:08 +0000

Thare iz two men, prowling around, who want cluss watching, the one, that iz allwuz praizing, and the one, who iz allwuz kondeming, himself.

[There are two men, prowling around, who want close watching: the one that is always praising, and the one who is always condemning, himself.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 14 “A Ghost” (1874)
(Source)

Bierce, Ambrose -- “Physiognomy,” The Devil’s Dictionary (1911)

Dave — Tue, 11 Mar 2025 17:52:26 +0000

PHYSIOGNOMY, n. The art of determining the character of another by the resemblances and differences between his face and our own, which is the standard of excellence.

Ambrose Bierce (1842-1914?) American writer and journalist
“Physiognomy,” The Devil’s Dictionary (1911)
(Source)

Originally published in the "Cynic's Word Book" column in the New York American (1905-01-11) and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-03-18).

Taylor, Jeremy -- The Rule and Exercise of Holy Living, ch. 2 “Of Christian Charity,” sec. 4 “Of Humility” (1650)

Dave — Wed, 26 Feb 2025 17:10:00 +0000

He that is proud of riches is a fool. For if he be exalted above his Neighbors because he hath more gold, how much inferior is he to a gold Mine! how much is he to give place to a chain of Pearl, or a knot of Diamonds? for certainly that hath the greatest excellence from whence he derives all his gallantry and preeminence over his Neighbours.

Jeremy Taylor (1613-1667) English cleric and author
The Rule and Exercise of Holy Living, ch. 2 “Of Christian Charity,” sec. 4 “Of Humility” (1650)
(Source)

Barrie, James -- Peter Pan, Act 1 (1904, pub. 1928)

Dave — Tue, 18 Feb 2025 17:16:20 +0000

(He and his shadow dance together. He is showing off now. He crows like a cock. He would fly in order to impress WENDY further if he knew that there is anything unusual in that.)

PETER: Wendy, look, look; oh the cleverness of me!

J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Peter Pan, Act 1 (1904, pub. 1928)
(Source)

In Barrie's 1911 novelization, Peter and Wendy, ch. 3 "Come Away, Come Away!" this is rendered:

Alas, he had already forgotten that he owed his bliss to Wendy. He thought he had attached the shadow himself. “How clever I am!” he crowed rapturously, “oh, the cleverness of me!”

Roosevelt, Theodore -- Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris

Dave — Thu, 13 Feb 2025 18:41:17 +0000

A cynical habit of thought and speech, a readiness to criticise work which the critic himself never tries to perform, an intellectual aloofness which will not accept contact with life’s realities — all these are marks, not as the possessor would fain think, of superiority, but of weakness. They mark the men unfit to bear their part manfully in the stern strife of living, who seek, in the affectation of contempt for the achievements of others, to hide from others and from themselves their own weakness.

Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶127 (1665-1678) [tr. FitzGibbon (1957), ¶127]

Dave — Sat, 08 Feb 2025 00:58:28 +0000

The surest method of being deceived is to believe that one is cleverer than others.

[Le vrai moyen d’être trompé, c’est de se croire plus fin que les autres]

On est fort sujet à être trompé quand on croit être plus fin que les autres.

[We are very liable to be deceived when we believe ourselves to be more subtle than others.]

(Source (French)). Alternate translations:

The sure way to be cheated is, to fancy ourselves more cunning than others.
[pub. Donaldson (1783), ¶81; ed. Lepoittevin-Lacroix (1797), ¶123; ed. Carvill (1835), ¶69]

The true method of being deceived is to think oneself more cunning than others.
[ed. Gowens (1851), ¶130]

The true way to be deceived is to think oneself more knowing than others.
[tr. Bund/Friswell (1871), ¶127]

The surest way to be deceived is to think one's self cleverer than one's neighbor.
[tr. Heard (1917), ¶127]

The best way to be outwitted is to believe ourselves cleverer than others.
[tr. Stevens (1939), ¶127]

The surest way to be outwitted is to suppose yourself sharper than others.
[tr. Kronenberger (1959), ¶127]

The surest way to be taken in is to think oneself craftier than other people.
[tr. Tancock (1959), ¶127]

The best way to be deceived is to think ourselves more cunning than others.
[tr. Whichello (2016) ¶127]

Roosevelt, Theodore -- Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris

Dave — Thu, 06 Feb 2025 22:36:01 +0000

There are many men who feel a kind of twisted pride in cynicism; there are many who confine themselves to criticism of the way others do what they themselves dare not even attempt. There is no more unhealthy being, no man less worthy of respect, than he who either really holds, or feigns to hold, an attitude of sneering disbelief toward all that is great and lofty, whether in achievement or in that noble effort which, even if it fails, comes second to achievement.

Shakespeare, William -- Merry Wives of Windsor, Act 2, sc. 2, l. 105ff (2.2.105-106) (1597)

Dave — Mon, 27 Jan 2025 17:24:05 +0000

FALSTAFF:Setting the attractions of
my good parts aside, I have no other charms.

William Shakespeare (1564-1616) English dramatist and poet
Merry Wives of Windsor, Act 2, sc. 2, l. 105ff (2.2.105-106) (1597)
(Source)

Billings, Josh -- Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)

Dave — Thu, 23 Jan 2025 20:04:46 +0000

We all ov us beleave that we are the espeshall favourites ov fortune, but fortune don’t beleave enny sutch thing.

[We all of us believe that we are the especial favorites of fortune, but fortune don’t believe any such thing.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)

Dave — Wed, 15 Jan 2025 16:33:16 +0000

There are two motives for reading a book: one, that you enjoy it; the other, that you can boast about it.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 3 “Competition” (1930)
(Source)

Roosevelt, Theodore -- Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris

Dave — Tue, 26 Nov 2024 15:36:07 +0000

Courage, intellect, all the masterful qualities, serve but to make a man more evil if they are used merely for that man’s own advancement, with brutal indifference to the rights of others. It speaks ill for the community if the community worships these qualities and treats their possessors as heroes regardless of whether the qualities are used rightly or wrongly.

Stevenson, Adlai -- Speech (1952-08-28), “Faith in Liberalism,” State Committee of the Liberal Party, New York City

Dave — Tue, 05 Nov 2024 18:05:48 +0000

You can tell the size of a man by the size of the thing that makes him mad.

Adlai Stevenson (1900-1965) American diplomat, statesman
Speech (1952-08-28), “Faith in Liberalism,” State Committee of the Liberal Party, New York City
(Source)

King, Laurie R. -- The Game [O’Hara] (2004)

Dave — Wed, 23 Oct 2024 21:26:41 +0000

Pride is a sweetmeat, to be savoured in small pieces; it makes for a poor feast.

Laurie R. King (b. 1952) American author
The Game [O’Hara] (2004)
(Source)

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 155 “Affurisms: Ink Lings” (1874)

Dave — Thu, 10 Oct 2024 13:01:34 +0000

A phool seems tew be a person who haz more will than judgment, and more vanity than either.

[A fool seems to be a person who has more will than judgment, and more vanity than either.]

Bierce, Ambrose -- “Innate,” The Cynic’s Word Book (1906)

Dave — Tue, 08 Oct 2024 21:51:30 +0000

INNATE, adj. Natural; inherent — as, innate ideas, that is to say, ideas that we are born with, having had them previously imparted to us. The doctrine of innate ideas is one of the most admirable faiths of philosophy, being itself an innate idea and therefore inaccessible to disproof, though Locke foolishly supposed himself to have given it “a black eye.” Among innate ideas may be mentioned the belief in one’s ability to conduct a newspaper, in the greatness of one’s country, in the superiority of one’s civilization, in the importance of one’s personal affairs, and in the interesting nature of one’s diseases.

Ambrose Bierce (1842-1914?) American writer and journalist
“Innate,” The Cynic’s Word Book (1906)
(Source)

Referencing English philosopher John Locke (1632-1704) who argued against the notion of innate ideas in An Esssay Concerning Human Understanding, Book 1 (1690).

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1885-10-17).

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 155 “Affurisms: Ink Lings” (1874)

Dave — Thu, 19 Sep 2024 21:19:50 +0000

Revenge sumtimes sleeps, but vanity always keeps one eye open.

Martin, Judith -- Miss Manners Rescues Civilization, ch. 1 “The Case Against Etiquette” (1996)

Dave — Mon, 26 Aug 2024 19:33:28 +0000

To sacrifice the principles of manners, which require compassion and respect, and bat people over the head with their ignorance of etiquette rules they cannot be expected to know is both bad manners and poor etiquette. That social climbers and twits have misused etiquette throughout history should not be used as an argument for doing away with it.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Miss Manners Rescues Civilization, ch. 1 “The Case Against Etiquette” (1996)
(Source)

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, Preface (1820)

Dave — Wed, 31 Jul 2024 16:36:19 +0000

Although the proportion of those who do think be extremely small, yet every individual flatters himself that he is one of the number.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, Preface (1820)
(Source)

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 1, # 104 (1725)

Dave — Wed, 03 Jul 2024 22:51:06 +0000

Be neither foolishly Bashful, nor nauseously Confident.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 104 (1725)
(Source)

La Bruyere, Jean de -- The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 51 (6.51) (1688) [tr. Stewart (1970)]

Dave — Tue, 25 Jun 2024 15:14:25 +0000

Man never gives up his desire for gain and aggrandizement; as death draws near, a prey to bile, with withered face and palsied legs, he will speak of my fortune, my situation.

[L’on ne se rend point sur le désir de posséder et de s’agrandir: la bile gagne, et la mort approche, qu’avec un visage flétri, et des jambes déjà faibles, l’on dit: ma fortune, mon établissement.]

Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 51 (6.51) (1688) [tr. Stewart (1970)]
(Source)

(Source (French)). Alternate translations:

There is no end to a Man's desire of growing rich and great; when the Cough seizes him, when Death approaches, his Face shrivel'd, and his Legs weak, he cries, My Fortune, my Establishment.
[Bullord ed. (1696)]

There is no end to a Man's Desire of growing rich and great; the Cough seizes him, Death approaches, his Face is shrivel'd, and his Legs weak, yet he cries, My Fortune, my Preferment.
[Curll ed. (1713)]

There is no end of desiring Riches and Grandeur; before the Rattle seizes him, and Death approaches, though his Face be shriveled, and his Legs totter, yet he is ever talking of, my Fortune, my Preferment.
[Browne ed. (1752)]

All that a man wishes for is riches and grandeur; he falls very ill, and death draws near, and though his face be shrivelled and his legs totter, yet he is still talking of his fortune and his post.
[tr. Van Laun (1885)]

Alcott, Louisa May -- Little Women, ch. 7 “Amy’s Valley of Humiliation” [Mrs. March] (1868)

Dave — Wed, 12 Jun 2024 17:56:37 +0000

You have a good many little gifts and virtues, but there is no need of parading them, for conceit spoils the finest genius. There is not much danger that real talent or goodness will be overlooked long, and the great charm of all power is modesty.

Louisa May Alcott (1832-1888) American writer
Little Women, ch. 7 “Amy’s Valley of Humiliation” [Mrs. March] (1868)
(Source)

Montesquieu -- Persian Letters [Lettres Persanes], Letter 145, Usbek to *** (1721) [tr. Healy (1964)]

Dave — Mon, 10 Jun 2024 17:41:23 +0000

A man compensates for the lack of a talent by despising it. He removes the obstacle he finds between himself and merit, and so finds himself on a plane with those whose work he envies.

[Un homme à qui il manque un talent se dédommage en le méprisant: il ôte cet obstacle qu’il rencontroit entre le mérite et lui; et, par là, se trouve au niveau de celui dont il redoute les travaux.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 145, Usbek to *** (1721) [tr. Healy (1964)]
(Source)

(Source (French)). Alternate translations:

A man to whom a talent is wanting, makes himself amends by despising it: he removes that obstacle which was between merit and him, and thereby finds himself on a level with the man whose pen he dreads.
[tr. Ozell (1760 ed.), # 73]

When a man is destitute of any particular talent, he indemnifies himself, by expressing his contempt for it; he removes that obstacle which stood between merit and him, and by that means, raises himself to a level with those whom he before feared as rivals.
[tr. Floyd (1762)]

When a man lacks a particular talent, he indemnifies himself by despising it: he removes the impediment between him and merit; and in that way finds himself on a level with those of whose works he formerly stood in awe.
[tr. Davidson (1891)]

A man who lacks a certain talent compensates himself by despising it: he removes the obstacle placed between him and merit, and thereby finds himself on an equality with the person whose labors he dreads.
[tr. Betts (1897)]

A man who lacks a certain talent will compensate himself by despising it; he eliminates the obstacle which blocks his path to excellence, and, as a consequence, sees himself as the equal of the rival whose work he fears.
[tr. Mauldon (2008), # 156]

Jerome, Jerome K. -- Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1886)

Dave — Mon, 08 Apr 2024 22:07:30 +0000

I don’t believe any man ever existed without vanity, and if he did he would be an extremely uncomfortable person to have anything to do with. He would, of course, be a very good man, and we should respect him very much. He would be a very admirable man — a man to be put under a glass case and shown round as a specimen — a man to be stuck upon a pedestal and copied, like a school exercise — a man to be reverenced, but not a man to be loved, not a human brother whose hand we should care to grip. Angels may be very excellent sort of folk in their way, but we, poor mortals, in our present state, would probably find them precious slow company. Even mere good people are rather depressing.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1886)
(Source)

Joubert, Joseph -- Pensées [Thoughts], 1805 entry [tr. Auster (1983)]

Dave — Mon, 25 Mar 2024 15:05:59 +0000

We are afraid of having and showing a small mind, and we are not afraid of having and showing a small heart.

Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], 1805 entry [tr. Auster (1983)]
(Source)

I could not find an analog in other translations of the Pensées.

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶37 (1665-1678) [tr. Heard (1917)]

Dave — Sat, 16 Mar 2024 20:46:15 +0000

Pride plays a greater part than kindness in our censure of a neighbor’s faults. We criticize faults less to correct them, than to prove that we do not possess them.

[L’orgueil a plus de part que la bonté aux remontrances que nous faisons à ceux qui commettent des fautes; et nous ne les reprenons pas tant pour les en corriger que pour leur persuader que nous en sommes exempts.]

We are liberal of our remonstrances and reprehensions towards those, whom we think guilty of miscarriages; but we therein betray more pride, than charity. Our reproving them does not so much proceed from any desire in us of their reformation, as from an insinuation that we our selves are not chargeable with the like faults.
[tr. Davies (1669), ¶142]

Pride hath a greater share than Goodness in the reproofs we give other people for their faults; and we chide them, not so much with a design to mend them, as to make them believe that we ourselves are not guilty of them.
[tr. Stanhope (1694), ¶38]

Pride is more concerned than benevolence in our remonstrances to persons guilty of faults; and we reprove them not so much with a design to correct, as to make them believe that we ourselves are free from such failings.
[pub. Donaldson (1783), ¶349; ed. Lepoittevin-Lacroix (1797), ¶37]

In our reprehensions, pride has a greater share than good nature. We reprove, not so much in order to correct, as to intimate that we hold ourselves free from such failings.
[ed. Carville (1835), ¶309]

Pride has a greater share than goodness of heart in the remonstrances we make to those who are guilty of faults; we reprove not so much with a view to correct them as to persuade them that we are exempt from those faults ourselves.
[ed. Gowens (1851), ¶38]

Pride has a larger part than goodness in our remonstrances with those who commit faults, and we reprove them not so much to correct as to persuade them that we ourselves are free from faults.
[tr. Bund/Friswell (1871), ¶37]

Pride, rather than virtue, makes us reprove those who have done wrong; our reproaches are not so much intended to improve the evil-doer, as to show him that we are quite free of his taint.
[tr. FitzGibbon (1957), ¶37]

Pride plays a greater part than kindness in our remonstrating with those who make mistakes; and we point out their faults, less to correct them than to indicate they are not ours.
[tr. Kronenberger (1959), ¶37]

Pride plays a greater part than kindness in the reprimands we address to wrongdoers; we reprove them not so much to reform them as to make them believe that we are free from their faults.
[tr. Tancock (1959), ¶37]

Pride shares a greater part than the goodness of our hearts in the reprimands we give to those who commit faults; and we do not reprove so much in order to correct them, as in order to persuade them that we are ourselves exempt from those faults.
[tr. Whichello (2016), ¶37]

Hoffer, Eric -- True Believer: Thoughts on the Nature of Mass Movements, Part 2, ch. 7, § 38 (1951)

Dave — Tue, 27 Feb 2024 18:09:05 +0000

The fiercest fanatics are often selfish people who were forced, by innate shortcomings or external circumstances, to lose faith in their own selves. They separate the excellent instrument of their selfishness from their ineffectual selves and attach it to the service of some holy cause. And though it be a faith of love and humility they adopt, they can be neither loving nor humble.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 2, ch. 7, § 38 (1951)
(Source)

Lehane, Dennis -- A Drink Before the War, ch. 7 [Kenzie] (1996)

Dave — Mon, 19 Feb 2024 23:22:48 +0000

Vanity is a weakness. I know this. It’s a shallow dependence on the exterior self, on how one looks instead of what one is. I know this well. But I have a scar the size and texture of a jellyfish on my abdomen already, and you’d be surprised how your sense of self changes when you can’t take your shirt off at the beach. In my more private moments, I pull up my shirt and look at it, tell myself it doesn’t matter, but every time a woman has felt it under her palm late at night, propped herself up on a pillow and asked me about it, I’ve made my explanation as quick as possible, closed the doors to my past as soon as they’ve opened, and not once, even when Angie’s asked, have I told the truth. Vanity and dishonesty may be vices, but they’re also the first forms of protection I ever knew.

Dennis Lehane (b. 1965) American novelist, screenwriter
A Drink Before the War, ch. 7 [Kenzie] (1996)
(Source)

Rogers, Will -- Column (1929-03-01), “Daily Telegram”

Dave — Thu, 11 Jan 2024 16:10:46 +0000

No man is great if he thinks he is.

Will Rogers (1879-1935) American humorist
Column (1929-03-01), “Daily Telegram”
(Source)

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 17, l. 115ff (17.115-123) (1314) [tr. Ciardi (1961)]

Dave — Sat, 06 Jan 2024 00:27:51 +0000

Some think they see their own hope to advance
tied to their neighbor’s fall, and thus they long
to see him cast down from his eminence;
Some fear their power, preferment, honor, fame
will suffer by another’s rise, and thus,
irked by his good, desire his ruin and shame;
And some at the least injury catch fire
and are consumed by thoughts of vengeance; thus,
their neighbor’s harm becomes their chief desire.

[E’ chi, per esser suo vicin soppresso,
spera eccellenza, e sol per questo brama
ch’el sia di sua grandezza in basso messo;
è chi podere, grazia, onore e fama
teme di perder perch’altri sormonti,
onde s’attrista sì che ’l contrario ama;
ed è chi per ingiuria par ch’aonti,
sì che si fa de la vendetta ghiotto,
e tal convien che ’l male altrui impronti.]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 17, l. 115ff (17.115-123) (1314) [tr. Ciardi (1961)]
(Source)

Virgil explains to Dante how "bad" love -- love for self, love of another's harm -- can manifest as Pride, Envy, or Wrath toward others, the sins addressed in the first three tiers of Purgatory.

(Source (Italian)). Alternate translations:

Those first the taints, that to their Neighbours' fall
Trust for distinction on this Earthly Ball,
In talents, wealth, or fame, and feed their pride
By the sad sight of others' hopes depress'd,
And o'er their ruin lift a lofty crest,
With Venom from the fount of Good supply'd.

The next that feel this sullen Stygian flame,
Are those, that fear to lose their wealth or fame,
Or any gift, by bounteous Heav'n assign'd;
And long possess'd of Fortune's turning wheel,
In its ascent another name reveal,
That threats to leave them, and their hopes behind.

Another evil thus becomes their good,
And feeds their black desires with Demon food. --
The third are they, who, with the sense of wrong,
Burn inward, or with fell, vindictive Wrath
Pursue their brethren to the Cave of Death,
By love of Pelf, or fiend-like Frenzy stung.
[tr. Boyd (1802), st. 28-30]

There is who hopes (his neighbour’s worth deprest,)
Preeminence himself, and coverts hence
For his own greatness that another fall.
There is who so much fears the loss of power,
Fame, favour, glory (should his fellow mount
Above him), and so sickens at the thought,
He loves their opposite: and there is he,
Whom wrong or insult seems to gall and shame
That he doth thirst for vengeance, and such needs
Must doat on other’s evil.
[tr. Cary (1814)]

There is, in order neighbour to suppress,
Who would excel, himself, his sole desire
Grandeur, that sees another in the mire:
There is who power, grace, and honour, fame,
Still fears to lose, because the rest surpass,
Grows sad, and loves the counteracting cause:
There is who, for injurious affront,
Revenge desires, thirsts for another's pain,
And hence to ill of others must attain.
[tr. Bannerman (1850)]

There are, who, by abasement of their neighbour,
Hope to excel, and therefore only long
That from his greatness he may be cast down;
There are, who power, grace, honour, and renown
Fear they may lose because another rises,
Thence are so sad that the reverse they love;
And there are those whom injury seems to chafe,
So that it makes them greedy for revenge,
And such must needs shape out another's harm.
[tr. Longfellow (1867)]

There is who, through his neighbour being kept down, hopes for excellence, and only for this reason yearns that he may be from his greatness brought low. There is who fears to lose power, grace, honour, and fame, in case another mounts up, wherefore he grows so sad that he loves the contrary. And there is who through injury appears so to take shame that he becomes gluttonous of vengeance; and such an one it behoves that he put forward another's ill.
[tr. Butler (1885)]

There is, who through his neighbour's ruin, so
Hopeth pre-eminence, who hence doth call
That he from grandeur may be cast down low.
There is, who fears to lose power, grace, and all
Honour and fame, because that others rise.
Which grieves him so that he desires their fall.
There is, who seems so hurt by injuries,
That he on vengeance greedily doth brood;
And such a one another's ill must prize.
[tr. Minchin (1885)]

There is he who hopes to excel through the abasement of his neighbor, and only longs that from his greatness he may be brought low. There is he who fears loss of power, favor, honor, fame, because another rises; whereat he is so saddened that he loves the opposite. And there is he who seems so outraged by injury that it makes him gluttonous of vengeance, and such a one must needs coin evil for others.
[tr. Norton (1892)]

There is he who through his neighbour's abasement hopes to excel, and solely for this desires that he be cast down from his greatness;
there is he who fears to lose power, favour, honour and fame because another is exalted, wherefore he groweth sad so that he loves the contrary;
and there is he who seems to be so shamed through being wronged, that he becomes greedy of vengeance, and such must needs seek another's hurt.
[tr. Okey (1901)]

There is he that hopes to excel by the abasement of his neighbour and for that sole reason longs that from his greatness he may be brought low; there is he that fears to lose power, favour, honour, and fame because another surpasses, by which he is so aggrieved that he loves the contrary; and there is he that feels himself so disgraced by insult that he becomes greedy of vengeance, and such a one must needs contrive another's harm.
[tr. Sinclair (1939)]

There is, who through his neighbour's overthrow
Hopes to excel, and only for that cause
Longs that he may from greatness be brought low.
There is, who fears power, favour, fame to lose
Because another mounts; wherefore his lot
So irks, he loves the opposite to choose.
And there is, who through injury grows so hot
From shame, with greed of vengeance he is burned,
And so must needs another's ill promote.
[tr. Binyon (1943)]

Some hope their neighbour’s ruin may divert
His glory to themselves, and this sole hope
Prompts them to drag his greatness in the dirt;
Some, in their fear to lose fame, favour, scope,
And honour, should another rise to power,
Wishing the worst, sit glumly there and mope;
And some there are whose wrongs have turned them sour,
So that they thirst for vengeance, and this passion
Fits them to plot some mischief any hour.
[tr. Sayers (1955)]

There is he that hopes to excel by the abasement of his neighbor, and solely for this desires that he be cast down from greatness.
There is he that fears to lose power, favor, honor, and fame, because another is exalted, by which he is so saddened that he loves the contrary.
And there is he who seems so outraged by injury that he becomes greedy of vengeance, and such a one must needs contrive another's hurt.
[tr. Singleton (1973)]

There is the man who sees his own success
connect to his neighbor's downfall; thus,
he longs to see him fall from eminence.
Next, he who fears to lose honor and fame,
power and favor, if his neighbor rise:
vexed by this good, he wishes for the words.
Finally, he who, wronged, flares up in rage:
with his great passion for revenge, he thinks
only of how to harm his fellow man.
[tr. Musa (1981)]

There is the man who, through the suppression of his neighbour,
Hopes to excel, and for that reason only
Desires to see him cast down from his greatness:
There is the man who fears to lose power, favour,
Honour and glory because of another’s success,
And so grieves for it that he loves the opposite:
And there is the man who takes umbrage at injury
So that he becomes greedy for revenge
And such a man must seek to harm another.
[tr. Sisson (1981)]

There’s he who, through abasement of another,
hopes for supremacy; he only longs
to see his neighbor’s excellence cast down.
Then there is one who, when he is outdone,
fears his own loss of fame, power, honor, favor;
his sadness loves misfortune for his neighbor.
And there is he who, over injury
received, resentful, for revenge grows greedy
and, angrily, seeks out another’s harm.
[tr. Mandelbaum (1982)]

There are those who hope for supremacy through their neighbor’s being kept down, and only on this account desire that his greatness be brought low;
there are those who fear to lose power, favor, honor, or fame because another mounts higher, and thus are so aggrieved that they love the contrary;
and there are those who seem so outraged by injury that they become greedy for revenge, and thus they must ready harm for others.
[tr. Durling (2003)]

There are those who hope to excel through their neighbour’s downfall, and because of this alone want them toppled from their greatness. This is Pride.
There are those who fear to lose, power, influence, fame or honour because another is preferred, at which they are so saddened they desire the contrary. This is Envy.
And there are those who seem so ashamed because of injury, that they become eager for revenge, and so are forced to wish another’s harm. This is Wrath.
[tr. Kline (2002)]

Some hope, by keeping all their neighbours down, that they'll excel. They yearn for that alone -- to see them brought from high to low estate.
Then, some will fear that, if another mounts, they'll lose all honour, fame and grace and power, so, grieving at success, love what it’s not.
And some, it seems, when hurt, bear such a grudge that they crave only to exact revenge -- which means they seek to speed another’s harm.
[tr. Kirkpatrick (2007)]

There is the one, hoping to excel by bringing down
his neighbor, who, for that sole reason, longs
that from his greatness his neighbor be brought low.
There is the one who fears the loss of power, favor,
honor, fame -- should he be bettered by another.
This so aggrieves him that he wants to see him fall.
And there is the one who thinks himself offended
and hungers after vengeance,
and he must then contrive another's harm.
[tr. Hollander/Hollander (2007)]

First, there's the man who aspires to excellence
By pressing down his neighbor: only this yearning
Makes him strive to pull his neighbor to the ground.
Then there's the man with power, favor, and honor,
And so afraid of losing these when someone
Climbs above him, that he hates what once he loved.
And there's the man who, outraged at being insulted,
Lusts for the chance of taking revenge, and rushes
Into wicked plans for hurting others.
[tr. Raffel (2010)]

Bierce, Ambrose -- “Commendation,” The Cynic’s Word Book (1906)

Dave — Tue, 26 Dec 2023 22:23:59 +0000

COMMENDATION, n. The tribute that we pay to achievements that resemble, but do not equal, our own.

Ambrose Bierce (1842-1914?) American writer and journalist
“Commendation,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1881-08-05).

Twain, Mark -- Letter to Gertrude Natkin (1906-03-02)

Dave — Thu, 21 Dec 2023 21:40:05 +0000

Compliments make me vain: & when I am vain, I am insolent & overbearing. It is a pity, too, because I love compliments. I love them even when they are not so. My child, I can live on a good compliment two weeks with nothing else to eat.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Letter to Gertrude Natkin (1906-03-02)
(Source)

In a similar vein, his biographer, Albert Bigelow Paine, in Mark Twain: A Biography, Vol. 4, ch. 250 (1912), recalled Clemens saying: "I can live for two months on a good compliment."

Bierce, Ambrose -- “Conversation,” The Cynic’s Word Book (1906)

Dave — Tue, 05 Dec 2023 17:23:11 +0000

CONVERSATION, n. A fair for the display of the minor mental commodities, each exhibitor being too intent upon the arrangement of his own wares to observe those of his neighbor.

Ambrose Bierce (1842-1914?) American writer and journalist
“Conversation,” The Cynic’s Word Book (1906)
(Source)

Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1881-08-26).

Cicero, Marcus Tullius -- De Senectute [Cato Maior; On Old Age], ch. 13 / sec. 45 (13.45) (44 BC) [tr. Falconer (1923)]

Dave — Thu, 30 Nov 2023 15:32:21 +0000

But why speak of others? Let me now return to myself.

[Sed quid ego alios? Ad me ipsum iam revertar.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 13 / sec. 45 (13.45) (44 BC) [tr. Falconer (1923)]
(Source)

(Source (Latin)). Alternate translations:

But it is not nede also to remembre in what thynges the othir olde men tokyn their honeste delectacyons. Therfor I shall come ayen to speke of myself.
[tr. Worcester/Worcester/Scrope (1481)]

But wherefore speak I so much of others? I will now returne to my selfe.
[tr. Austin (1648)]

But what have I to do with others, let me return now to myself.
[tr. J. D. (1744)]

But why should I quote others, and not rather return and speak of myself?
[tr. Logan (1744)]

But to pass from the practice of others to my own ....
[tr. Melmoth (1773)]

But why do I mention others? I will now return to myself.
[Cornish Bros. ed. (1847)]

But why do I refer to others? let me now return to myself.
[tr. Edmonds (1874)]

But why am I talking about others? I now return to my own case.
[tr. Peabody (1884)]

But why mention others? I will come back to my own case.
[tr. Shuckburgh (1895)]

Why speak of these?
Let's take myself.
[tr. Allison (1916)]

But enough of others -- let me return to myself!
[tr. Grant (1960, 1971 ed.)]

But why speak of other men? Let me revert to my own case.
[tr. Copley (1967)]

Enough of other people. Let me speak now of my own experience.
[tr. Cobbold (2012)]

But again I don't have to talk about the world famous. I can provide personal examples.
[tr. Gerberding (2014)]

I’ll now revert only to myself,
And put all the others on the shelf.
[tr. Bozzi (2015)]

Chalmers, Thomas -- Journal (1810-05-10)

Dave — Fri, 17 Nov 2023 01:44:32 +0000

Guard against that vanity which courts a compliment, or is fed by it.

Thomas Chalmers (1780-1847) Scottish minister, theologian, political economist, church leader
Journal (1810-05-10)
(Source)

Austen, Jane -- Pride and Prejudice, ch. 18 [Elizabeth] (1813)

Dave — Thu, 09 Nov 2023 16:54:10 +0000

We are of each an unsocial, taciturn disposition, unwilling to speak, unless we expect to say something that will amaze the whole room, and be handed down to posterity with all of the eclat of a proverb.

Jane Austen (1775-1817) English author
Pride and Prejudice, ch. 18 [Elizabeth] (1813)
(Source)

Battista, Orlando A. -- Quotoons: A Speaker’s Dictionary, No. 3962 (1977 ed.)

Dave — Thu, 26 Oct 2023 15:15:27 +0000

You have reached the pinnacle of success as soon as you become uninterested in money, compliments, or publicity.

Orlando A. Battista (1917-1995) Canadian-American chemist, aphorist
Quotoons: A Speaker’s Dictionary, No. 3962 (1977 ed.)
(Source)

Often misattributed to Thomas Wolfe. More discussion about the origin of quotation: You Have Reached the Pinnacle of Success as Soon as You Become Uninterested in Money, Compliments, or Publicity – Quote Investigator®.

La Bruyere, Jean de -- The Characters [Les Caractères], ch. 1 “Of Works of the Mind [Des Ouvrages de l’Esprit],” § 67 (1.67) (1688) [tr. Stewart (1970)]

Dave — Tue, 24 Oct 2023 20:04:29 +0000

The writer who considers only the taste of his own time is concerned more with his personal fame than with that of his books: we should always aim at perfection, and then we shall receive from posterity that justice which our contemporaries sometimes deny us.

[Celui qui n’a égard en écrivant qu’au goût de son siècle songe plus à sa personne qu’à ses écrits: il faut toujours tendre à la perfection, et alors cette justice qui nous est quelquefois refusée par nos contemporains, la postérité sait nous la rendre.]

Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 1 “Of Works of the Mind [Des Ouvrages de l’Esprit],” § 67 (1.67) (1688) [tr. Stewart (1970)]
(Source)

(Source (French)). Alternate translations:

He who regards nothing more in his Works than the taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Bullord ed. (1696)]

He who regards nothing more in his Works than the Taste of his own Age, Considers his Person more than his Writings: He should always aim at Perfection, and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Curll ed. (1713)]

He who regards nothing more in his Works than the Taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and though his Cotempararies refuse him Justice, he will be better used by Posterity.
[Browne ed. (1752)]

He who only writes to suit the taste of the age, considers himself more than his writings. We should always aim at perfection, and then posterity will do us that justice which sometimes our contemporaries refuse.
[tr. Van Laun (1885)]

Bierce, Ambrose -- “Admirability,” The Cynic’s Word Book (1906)

Dave — Tue, 24 Oct 2023 19:15:13 +0000

ADMIRABILITY, n. My kind of ability, as distinguished from your kind of ability.

Ambrose Bierce (1842-1914?) American writer and journalist
“Admirability,” The Cynic’s Word Book (1906)
(Source)

Not included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1881-05-12)

McLaughlin, Mignon -- The Second Neurotic’s Notebook, ch. 3 (1966)

Dave — Wed, 11 Oct 2023 15:10:42 +0000

The way to a man’s heart is through his stomach, especially if you tell him how flat it is.

Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 3 (1966)
(Source)

Augustine of Hippo -- Confessions, Book 10, ch. 38 / ¶ 63 (10.38.63) (c. AD 398) [tr. Pine-Coffin (1961)]

Dave — Mon, 09 Oct 2023 23:19:20 +0000

And even when I reproach myself for it, the love of praise tempts me. There is temptation in the very process of self-reproach, for often, by priding himself on his contempt for vainglory, a man is guilty of even emptier pride; and for this reason his contempt of vainglory is an empty boast, because he cannot really hold it in contempt as long as he prides himself on doing so.

[[Amor laudis] temptat et cum a me in me arguitur, eo ipso quo arguitur, et saepe de ipso vanae gloriae contemptu vanius gloriatur, ideoque non iam de ipso contemptu gloriae gloriatur: non enim eam contemnit cum gloriatur.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
Confessions, Book 10, ch. 38 / ¶ 63 (10.38.63) (c. AD 398) [tr. Pine-Coffin (1961)]
(Source)

(Source (Latin)). Alternate translations:

[Love of praise] tempts, even when it is reproved by myself in myself, on the very ground that it is reproved; and often glories more vainly of the very contempt of vain-glory; and so it is no longer contempt of vain-glory, whereof it glories; for it doth not contemn when it glorieth.
[tr. Pusey (1838)]

[Love of praise] tempts, even when within I reprove myself for it, on the very ground that it is reproved; and often man glories more vainly of the very scorn of vain-glory; wherefore it is not any longer scorn of vain-glory whereof it glories, for he does not truly contemn it when he inwardly glories.
[tr. Pilkington (1876)]

[Love of praise] tempts, even when I condemn it in myself, and from the very fact that it is condemned; and often glories more vainly in the very contempt of vain-glory; and therefore it ceases to be contempt of vain-glory, whereof it glories; for it does not really contemn it when it so glories.
[tr. Hutchings (1890)]

Love of praise tempts me even when I reprove it in myself, indeed in the very fact that I do reprove it: a man often glories the more vainly for his very contempt of vainglory: for which reason he does not really glory in his contempt of glory; in that he glories in it, he does not contemn it.
[tr. Sheed (1943), 10.39]

[Love of praise] tempts me, even when I inwardly reprove myself for it, and this precisely because it is reproved. For a man may often glory vainly in the very scorn of vainglory--and in this case it is not any longer the scorn of vainglory in which he glories, for he does not truly despise it when he inwardly glories in it.
[tr. Outler (1955)]

Even when [love of praise] is rebuked within myself by myself, it affords temptation by the very fact that it is rebuked. Often, out of very contempt of glory a man derives an emptier glory. No longer, therefore, does he glory in contempt of vainglory: he does not despise it, in as much as he glories over it.
[tr. Ryan (1960)]

Indeed [the love of praise] tempts me even in the very act of condemning it; often in our contempt of vainglory we are merely being all the more vainglorious, and so one cannot really say that one glories in the contempt of glory; for one does not feel contempt for something in which one glories.
[tr. Warner (1963)]

[Love of praise] is a temptation, even when shown up by myself and in myself. "Shown up" is the right word. It often boasts emptily over its very scorn for empty boasting, which thus ceases to be the scorn of which it boasts. The boaster does not in truth despise it, when he boasts about it.
[tr. Blaiklock (1983)]

[Hankering for praise] is a real temptation to me, and even when I am accusing myself of it, the very fact that I am accusing myself tempts me to further self-esteem. We can make our very contempt for vainglory a ground for preening ourselves more vainly still, which proves that what we are congratulating ourselves on is certainly not contempt for vainglory; for no one who indulges in it can be despising it.
[tr. Boulding (1997)]

Van Dyke, Henry -- “The Ristigouche from a Horse-Yacht,” Little Rivers (1895)

Dave — Fri, 22 Sep 2023 17:09:20 +0000

Modest egoism is the salt of conversation; you do not want too much of it, but if it is altogether omitted, everything tastes flat.

Henry Van Dyke (1852-1933) American clergyman and writer
“The Ristigouche from a Horse-Yacht,” Little Rivers (1895)
(Source)

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 2, § 237 (1822)

Dave — Thu, 17 Aug 2023 14:32:50 +0000

Pride either finds a desert, or makes one; submission cannot tame its ferocity, nor satiety fill its voracity, and it requires very costly food — Its keeper’s happiness.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 237 (1822)
(Source)

McLaughlin, Mignon -- The Second Neurotic’s Notebook, ch. 4 (1966)

Dave — Thu, 10 Aug 2023 15:28:28 +0000

Ours is not the only story, just the most interesting one.

Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 4 (1966)
(Source)

Martial -- Epigrams [Epigrammata], Book 7, epigram 76 (7.76) (AD 92) [tr. Pott & Wright (1921), “The Toady”]

Dave — Fri, 30 Jun 2023 21:46:22 +0000

To feasts and theatres you love to go
With men of rank and, when you chance to meet.
To lounge with them about a portico
Or street.
They let you bathe and dine with them, but what
Your dullard pride will never comprehend
Is that you are their mountebank, and not
Their friend.

[Quod te diripiunt potentiores
Per convivia, porticus, theatra,
Et tecum, quotiens ita incidisti,
Gestari iuvat et iuvat lavari:
Nolito nimium tibi placere.
Delectas, Philomuse, non amaris.]

Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 7, epigram 76 (7.76) (AD 92) [tr. Pott & Wright (1921), “The Toady”]
(Source)

(Source (Latin)). Alternate translations:

That great men court thee every where,
At feasts, and at the Theater,
And would, as oft as well may bee,
Walk, bathe, or take the ayre with thee;
Doe not admire thy selfe for it.
Tis not their love, but their delight.
[tr. May (1629), 7.75]

When dukes to town ask thee to dine,
To rule their roast, and smack their wine,
Or take thee to their country-seat,
To mark their dogs, and bless their meat,
Ah! dream not on preferment soon:
Thou'rt not their friend, but their buffoon.
[tr. Hoadley (fl. 18th C)]

All the great men take you away
To dinner, coffee-house, or play.
Nor happier are, than when you chance
To hunt with them, or take a dance.
Yet do not pride yourself too soon:
You're not a friend, but a buffoon.
[tr. Hay (1755)]

Thee the great may tear away
To the banquet, porch, or play;
And with thee may make their pride,
Or to talk, or bathe, or ride.
Yet thou may'st mistake with ease.
Thou delight'st; but dost not please.
[tr. Elphinston (1782), Book 7, ep. 4]

That men of rank take you along with them almost by force to their banquets, to porticos, and theatres; and that when they meet you they have pleasure in carrying you in their vehicles, and going along with you to the same baths; -- let not this puff you up with self-satisfaction, Philomusus; all this is because you are entertaining, not because you are beloved.
[tr. Amos (1858)]

Though the great hurry you off to their banquets, and walks in the porticoes, and to the theatres; and though they are delighted, whenever you meet them, to make you share their litters, and to bathe with you, do not be too vain of such attentions. You entertain them, Philomusus; you are not an object of their regard.
[tr. Bohn's Classical (1859)]

Because men of influence vie in hurrying you off to entertainments, colonnades, theatres, and enjoy, whenever you happen to meet them, being carried in litters with you and enjoy bathing with you, by no means fancy yourself too much. You entertain them, Philomusus, you are not loved.
[tr. Ker (1919)]

If important people compete for your company at dinner tables an din the colonnades and theaters and like to ride with you and bathe with you as often as you turn up, don't get too conceited. It's your company they like, Philomusus, not you.
[tr. Shackleton Bailey (1993): literally, "you give them pleasure, you are not loved."]

The rich folk ask you out to dine,
Or ride with them, or drink their wine,
Or take a bath, or just hang out --
Now Philomusus, please don't pout --
You only entertain their crew:
They're really not so into you.
[tr. Ericsson (1995)]

If powerful men take you up,
at meals, theatres, and porticos,
like riding and bathing with you,
wherever you happen to go,
don’t be too proud, Philomusus:
you give pleasure, it isn’t love.
[tr. Kline (2006), "The Reality"]

If powerful men -- at banquets, porticoes,
and plays -- compete to have you by their side;
if every time they meet you, they’re delighted
to offer you a hot bath or a ride;
don’t get too vain about it, Philomusus.
They love not you, but pleasure you provide.
[tr. McLean (2014)]

See Ben Jonson, "To Mime," which ends, "Men love thee not for this: They laugh at thee."

Cox, Marcelene -- “Ask Any Woman” column, Ladies’ Home Journal (1955-06)

Dave — Tue, 09 May 2023 17:52:38 +0000

When a man boasts, it is an indication he holds his listener in higher esteem than he does himself.

Marcelene Cox (1900-1998) American writer, columnist, aphorist
“Ask Any Woman” column, Ladies’ Home Journal (1955-06)
(Source)

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 7 (1647) [tr. Maurer (1992)]

Dave — Tue, 09 May 2023 14:48:53 +0000

Princes like to be helped, but not surpassed. When you counsel someone, you should appear to be reminding him of something he had forgotten, not of the light he was unable to see.

[Gustan de ser ayudados los príncipes, pero no excedidos, y que el aviso haga antes viso de recuerdo de lo que olvidaba que de luz de lo que no alcanzó.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 7 (1647) [tr. Maurer (1992)]
(Source)

(Source (Spanish)). Alternate translations:

Princes are willing to be assisted, but not surpassed. Those who advise them ought to speak as if they put them in mind of what they forgot, and not as teaching them what they knew not.
[Flesher ed. (1685)]

They [princes] will allow a man to help them but not to surpass them, and will have any advice tendered them appear like a recollection of something they have forgotten rather than as a guide to something they cannot find.
[tr. Jacobs (1892)]

They [kings] may abide being helped, but not surpassed, wherefore let advice given them appear more a jog to what they forgot, than a light to what they could not find.
[tr. Fischer (1937)]

King, Martin Luther -- “Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery (11 Aug 1957)

Dave — Tue, 21 Mar 2023 19:49:37 +0000

If you have the privilege of a fine education, well, you have it because somebody made it possible. If you have the privilege to gain wealth and a bit of the world’s goods, well, you have it because somebody made it possible. So don’t boast, don’t be arrogant.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery (11 Aug 1957)
(Source)

Swift, Jonathan -- “Thoughts on Religion” (1726)

Dave — Mon, 23 Jan 2023 16:10:03 +0000

Violent zeal for truth has a hundred to one odds to be either petulancy, ambition, or pride.

Jonathan Swift (1667-1745) English writer and churchman
“Thoughts on Religion” (1726)
(Source)

Euripides -- Bacchæ [Βάκχαι], l. 196 [Teiresias/Τειρεσίας] (405 BC) [tr. Robinson (2014)]

Dave — Wed, 18 Jan 2023 00:38:03 +0000

We alone are right-minded; everyone else is wrong.

[μόνοι γὰρ εὖ φρονοῦμεν, οἱ δ᾽ ἄλλοι κακῶς.]

Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 196 [Teiresias/Τειρεσίας] (405 BC) [tr. Robinson (2014)]
(Source)

When asked by Cadmus about being the only men of Thebes attending the Bacchanal. (Source (Greek)). Alternate translation:

Because ourselves alone
Are truly wise, but others judge amiss.
[tr. Wodhull (1809)]

Yes, for we alone think rightly, the rest wrongly.
[tr. Buckley (1850)]

All else misjudge; we only are the wise.
[tr. Milman (1865)]

Alone: For we are wise, the rest are fools.
[tr. Rogers (1872), l. 179]

Yea, for we alone are wise, the rest are mad.
[tr. Coleridge (1891)]

Yea, we alone are wise; the rest be fools.
[tr. Way (1898)]

Aye, Thebes is blinded. Thou and I can see.
[tr. Murray (1902)]

They are all blind.
Only we can see.
[tr. Arrowsmith (1960)]

Yes, for only we are sane -- the rest are mad.
[tr. Kirk (1970)]

We are the only men right-minded; the rest are perverse.
[tr. Vellacott (1973)]

We alone think well, the others ill.
[tr. Neuburg (1988)]

The only ones with healthy minds. The rest are sick.
[tr. Cacoyannis (1982)]

Only we think right. The others vilely.
[tr. Blessington (1993)]

Yes, since only we reason well. The rest are fools!
[tr. Esposito (1998)]

The only ones in our right minds. The rest are mad.
[tr. Woodruff (1999)]

Yes, only we have any sense, the rest have none.
[tr. Gibbons/Segal (2000)]

Yes, we alone have sense, the others none.
[tr. Kovacs (2002)]

Yes, Kadmos because we are the only ones who can think straight. The rest of them? They are all wrong!
[tr. Theodoridis (2005)]

We alone've got it right; the others, wrongly.
[tr. Valerie (2005)]

Yes, indeed,
for we're the only ones whose minds are clear.
As for the others, well, their thinking's wrong.
[tr. Johnston (2008), l. 247ff]

The rest are blind. Only we can see.
[tr. Robertson (2014)]

We’re the only ones wise enough. The rest ... less so.
[tr. Pauly (2019)]

Of course; no one else has enough sense.
[tr. Behr/Foster (2019)]

We alone are sensible, all the others foolish.
[tr. Buckley/Sens/Nagy (2020)]

King, Martin Luther -- “Conquering Self-Centeredness,” sermon, Dexter Ave. Baptist Church, Montgomery, Ala. (11 Aug 1957)

Dave — Fri, 13 Jan 2023 17:35:15 +0000

We never get anywhere in this world without the forces of history and individual persons in the background helping us to get there.

McLaughlin, Mignon -- The Neurotic’s Notebook, ch. 4 (1963)

Dave — Wed, 09 Nov 2022 18:49:46 +0000

We long for self-confidence, till we look at the people who have it.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)

Tarkovsky, Andrei -- Sculpting in Time (1986) [tr. Hunter-Blair]

Dave — Mon, 10 Oct 2022 17:17:00 +0000

All of us are infected today with an extraordinary egoism. And that is not freedom; freedom means learning to demand only of oneself, not of life and others, and knowing how to give: sacrifice in the name of love.

Andrei Tarkovsky (1932-1986) Russian film director, screenwriter, film theorist [Андрей Арсеньевич Тарковский]
Sculpting in Time (1986) [tr. Hunter-Blair]
(Source)

Dyson, Freeman -- Disturbing the Universe, ch. 10 (1979)

Dave — Mon, 03 Oct 2022 16:40:24 +0000

A good scientist is a person with original ideas. A good engineer is a person who makes a design that works with as few original ideas as possible. There are no prima donnas in engineering.

Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
Disturbing the Universe, ch. 10 (1979)
(Source)

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 218 (1647) [tr. Maurer (1992)]

Dave — Mon, 26 Sep 2022 14:37:04 +0000

There are some who turn everything into warfare, who behave like social bandits and would like to conquer others in everything they do. They have no idea how to live peaceably.

[Hay algunos que todo lo reducen a guerrilla; bandoleros del trato, cuanto ejecutan querrían que fuese vencimiento, no saben proceder pacíficamente.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 218 (1647) [tr. Maurer (1992)]
(Source)

(Source (Spanish)). Alternate translations:

There are some who turn every thing into a kind of skirmishing. They are Ruffians in Conversation; and would make a triumph of every thing they doe. They know not what it is to be peacefull.
[Flesher ed. (1685)]

There are persons who make a war out of everything, real banditti of intercourse. All that they undertake must end in victory; they do not know how to get on in peace.
[tr. Jacobs (1892)]

There are those who reduce everything to war, veritable highwaymen of friendly intercourse; they seek that all they push through be made a victory; and they know not peaceful pursuit.
[tr. Fischer (1937)]

Holland, Barbara -- Endangered Pleasures, “Dogs” (1995)

Dave — Mon, 29 Aug 2022 17:26:56 +0000

Almost any dog thinks almost any human is the Great Spirit, the Primal Creator, and the Universal Force Behind the Sun and Tides. What human can resist?

Barbara Holland (1933-2010) American author
Endangered Pleasures, “Dogs” (1995)
(Source)

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]

Dave — Mon, 27 Jun 2022 19:48:40 +0000

There were four things the Master abstained from entirely: he did not speculate, he did not claim or demand certainty, he was not inflexible, and he was not self-absorbed.

[子絕四、毋意、毋必、毋固、毋我]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]
(Source)

Different versions of the Analects take these four items in slightly differing order, reflected in the translations below. (Source (Chinese)). Alternate translations:

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.
[tr. Legge (1861)]

The Master barred four (words); - he would have no "shall"s, no "must"s, no "certainly"s, no "I"s.
[tr. Jennings (1895)]

There were four things from which Confucius was entirely free : He was free from self-interest, from prepossessions, from bigotry and from egoism.
[tr. Ku Hung-Ming (1898)]

The Master was entirely free from four things: he had no preconceptions, no pre-determinations, no obduracy, and no egoism.
[tr. Soothill (1910)]

He was cut off from four things; he had no prejudices, no categoric imperatives, no obstinacy or no obstinate residues, no time-lags, no egotism.
[tr. Pound (1933); yes, that looks to be five things]

There are four things that the Master wholly eschewed: he took nothing for granted, he was never over-positive, never obstinate, never egotistic.
[tr. Waley (1938)]

The Master recognized four prohibitions; Do not be swayed by personal opinion; recognize no inescapable necessity; do not be stubborn; do not be egotistic.
[tr. Ware (1950)]

He denounced (or tried to avoid completely) four things: arbitrariness of opinions, dogmatism, narrow-mindedness and egotism.
[tr. Lin Yutang (1938)]

There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty; he refused to be inflexible or to be egotistical.
[tr. Lau (1979)]

The Master cut out four things. He never took anything for granted, he never insisted on certainty, he was never inflexible and never egotistical.
[tr. Dawson (1993)]

The Master absolutely eschewed four things: capriciousness, dogmatism, willfulness, self-importance.
[tr. Leys (1997)]

The Master was absolutely free from four things: free from conjecture, free from arbitrariness, free from obstinacy, free from egoism.
[tr. Huang (1997)]

Confucius prohibited the four points: no wantonness, no dictatorship, no stubbornness, and no arrogance.
[tr. Cai/Yu (1998)]

The Master avoided four things: no wish, no will, no set, no self.
[tr. Brooks/Brooks (1998); they further interpret, "no fixed opinions, no foregone conclusions, no stubbornness, no self-absorption"]

The Master had freed himself of four things: idle speculation, certainty, inflexibility, and conceit.
[tr. Hinton (1998)]

The Master observed four prohibitions: no willfulness, no obstinacy, no narrow-mindedness, no egotism.
[tr. Watson (2007)]

The Master stayed away from four things: he did not put forth theories or conjectures; he did not think he must be right; he was not obdurate; he was not self-centered.
[tr. Annping Chin (2014)]

Confucius has four ultimate mindsets for perfect: no prejudice, no absolute must, no fixation, no self.
[tr. Li (2020)]

Stout, Rex -- The League of Frightened Men, ch. 18 [Wolfe] (1935)

Dave — Fri, 15 Apr 2022 22:15:18 +0000

If only men could be depended upon to base their decisions on reason. Alas, there are only three or four of us in the world, and even we will bear watching.

Rex Stout (1886-1975) American writer
The League of Frightened Men, ch. 18 [Wolfe] (1935)
(Source)

Ebner-Eschenbach, Marie von -- Aphorisms [Aphorismen], No. 9 (1880) [tr. Wister (1883)]

Dave — Tue, 05 Apr 2022 20:32:53 +0000

Conquer, but never triumph.

[Siege, aber triumphire nicht.]

Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 9 (1880) [tr. Wister (1883)]
(Source)

(Source (German)). Alternate translation:

Be victorious but not triumphant.
[tr. Scrase/Mieder (1994)]

Barton, Bruce -- “The Gift to Little Men” (1926)

Dave — Tue, 05 Apr 2022 20:18:43 +0000

Little men would be discouraged if they could see themselves in their true light. So conceit was sent into the world — God’s great gift to little men.

Bruce Barton (1886-1967) American author, advertising executive, politician
“The Gift to Little Men” (1926)
(Source)

Often paraphrased, "Conceit is God's gift to little men."

Allen, Ethan -- Reason, the Only Oracle of Man, ch. 2 sec. 7 (1782)

Dave — Mon, 21 Feb 2022 22:14:52 +0000

To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.

Ethan Allen (1738-1789) American businessman, land speculator, revolutionary, writer
Reason, the Only Oracle of Man, ch. 2 sec. 7 (1782)
(Source)

Martial -- Epigrams [Epigrammata], Book 1, epigram 64 (1.64) (AD 85-86) [tr. Pott & Wright (1921), “The Boaster”]

Dave — Fri, 18 Feb 2022 23:44:16 +0000

You’re rich and young, as all confess,
And none denies your loveliness;
But when we hear your boastful tongue
You’re neither pretty, rich, nor young.

[Bella es, novimus, et puella, verum est,
Et dives, quis enim potest negare?
Sed cum te nimium, Fabulla, laudas,
Nec dives neque bella nec puella es.]

Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 1, epigram 64 (1.64) (AD 85-86) [tr. Pott & Wright (1921), “The Boaster”]
(Source)

"To Fabulla." (Source (Latin)). Alternate translations:

Of beautie braue we knowe thou art,
and eke a maide beside:
Abounding eke in wealthe and store,
this ne maie bee denied.
But while to much you praise your self,
and boste you all surmount:
Ne riche, ne faire, Fabulla, nor
A maide we can you counte.
[tr. Kendall (1577)]

You're fayre, I know't; and modest too, 't is true;
And rich you are; well, who denyes it you?
But whilst your owne prayse you too much proclame,
Of modest, rich, and fayre you loose the same.
[17th C Manuscript]

Faire, rich, and yong? how rare is her perfection,
Were it not mingled with one soule infection?
I meane, so proud a heart, so curst a tongue,
As makes her seeme, nor faire, nor rich, nor yong.
[tr. Harington (fl. c. 1600), ep. 291; Book 4, ep. 37 "Of a faire Shrew"]

Th' art faire Fabulla, tis most true,
Rich, yongue, there's none denies thy due.
But whilest thy selfe dost too much boast,
Thy youth, thy wealth, thy beautie's lost.
[tr. May (1629)]

Genteel 't is true, O nymph, you are;
You're rich and beauteous to a hair.
But while too much you praise yourself,
You've neither air, nor charms, nor pelf.
[tr. Gent. Mag. (1746)]

Pretty thou art, we know; a pretty maid!
A rich one, too, it cannot be gainsay'd.
But when thy puffs we hear, thy pride we see;
Thou neither rich, nor fair, nor maid canst be.
[tr. Elphinston (1782), Book 6, Part 3, ep. 48; Bohn labels this as Anon.]

You are pretty, -- we know it; and young, --it is true; and rich, -- who can deny it? But when you praise yourself extravagantly, Fabulla, you appear neither rich, nor pretty, nor young.
[tr. Bohn's Classical (1859)]

Fabulla, it's true you're a fair ingénue,
And your wealth is on every one's tongue:
But your loud self-conceit
Makes people you meet
Think you neither fair, wealthy, nor young.
[tr. Nixon (1911), "The Egoist"]

You are beautiful, we know, and young, that is true, and rich -- for who can deny it? But while you praise yourself overmuch, Fabulla, you are neither rich, nor beautiful, nor young.
[tr. Ker (1919)]

You’re beautiful, oh yes, and young, and rich;
But since you tell us so, you’re just a bitch.
[tr. Humphries (1963)]

It's true enough, Fabulla, you are
by you, Fabulla, you aren't rich, or beautiful, or young.
Bovie (1970)]

That you're young, beautiful and rich,
Fabulla, no one can deny.
But when you praise yourself too much,
None of the epithets apply.
[tr. Michie (1972)]

You're beautiful, oh yes, and young, and rich;
But since you tell us so, you're just a bitch.
[tr. Humphries (<1987)]

You are pretty: we know. You are young: true. And rich: who can deny it? But when you praise yourself too much, Fabulla, you are neither rich nor pretty nor young.
[tr. Shackleton Bailey (1993)]

You're rich, and young, and beautiful!
It's true, and who can doubt it?
But less and less we feel that pull
The more you talk about it.
[tr. Ericsson (1995)]

Of debutantes you are beyond compare --
So wealthy, beautiful, and debonair.
Yet you make all this matter not a whit:
Your beauty to undo -- you boast of it.
[tr. Wills (2007)]

You’re lovely, yes, and young, it’s true,
and rich -- who can deny your wealth?
But you aren’t lovely, young or rich,
Fabulla, when you praise yourself.
[tr. McLean (2014)]

Tolstoy, Leo -- Letter to Nikolay Strakhov (1876)

Dave — Wed, 26 Jan 2022 15:53:32 +0000

Our profession is dreadful, writing corrupts the soul. Every author is surrounded by an aura of adulation which he nurses so assiduously that he cannot begin to judge his own worth or see when it starts to decline.

Leo Tolstoy (1828-1910) Russian novelist and moral philosopher
Letter to Nikolay Strakhov (1876)
(Source)

Quoted in Henri Troyat, Tolstoy (1967).

Smith, Logan Pearsall -- Afterthoughts (1931)

Dave — Wed, 19 Jan 2022 15:39:21 +0000

Every author, however modest, keeps a most outrageous vanity chained like a madman in the padded cell of his breast.

Logan Pearsall Smith (1865-1946) American-English essayist, editor, anthologist
Afterthoughts (1931)
(Source)

Mencken, H. L. -- “The Fringes of Lovely Letters,” Prejudices: Fifth Series (1926)

Dave — Wed, 12 Jan 2022 14:59:03 +0000

An author, like any other so-called artist, is a man in whom the normal vanity of all men is so vastly exaggerated that he finds it a sheer impossibility to hold it in. His overpowering impulse is to gyrate before his fellow men, flapping his wings and emitting defiant yells. This being forbidden by the police of all civilized countries, he takes it out by putting his yells on paper. Such is the thing called self-expression.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
“The Fringes of Lovely Letters,” Prejudices: Fifth Series (1926)
(Source)

Allingham, Margery -- Traitor’s Purse (1941)

Dave — Tue, 04 Jan 2022 20:13:15 +0000

His mistaken belief in his own superiority cut him off from reality as completely as if he were living in a colored glass jar.

Margery Allingham (1904-1966) English writer
Traitor’s Purse (1941)
(Source)

Schopenhauer, Arthur -- Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 4 “Counsels and Maxims [Paränesen und Maximen],” § 3.29 (1851) [tr. Payne (1974)]

Dave — Fri, 17 Dec 2021 17:42:28 +0000

Precisely in trifles, wherein a man is off his guard, does he show his character, and then we are often able at our leisure to observe in small actions or mere mannerisms the boundless egoism which has not the slightest regard for others and in matters of importance does not afterwards deny itself, although it is disguised. We should never miss such an opportunity. If in the petty affairs and circumstances of everyday life, in the things to which the de minimis lex non curat applies, a man acts inconsiderately, seeking merely his own advantage or convenience to the disadvantage of others; if he appropriates that which exists for everybody; then we may be sure that there is no justice in his heart, but that he would be a scoundrel even on a large scale if his hands were not tied by law and authority; we should not trust him across our threshold. Indeed, whoever boldly breaks the laws of his own circle will also break those of the State whenever he can do so without risk.

[Gerade in Kleinigkeiten, als bei welchen der Mensch sich nicht zusammennimmt, zeigt er seinen Charakter, und da kann man oft, an geringfügigen Handlungen, an bloßen Manieren, den gränzenlosen, nicht die mindeste Rücksicht auf Andere kennenden Egoismus bequem beobachten, der sich nachher im Großen nicht verleugnet, wiewohl verlarvt. Und man versäume solche Gelegenheit nicht. Wenn Einer in dem kleinen täglichen Vorgängen und Verhältnissen des Lebens, in den Dingen, von welchen das de minimis lex non curat gilt, rücksichtslos verfährt, bloß seinen Vertheil oder seine Bequemlichkeit, zum Nachtheil Andere, sucht; wenn er sich angeignet was für Alle da ist u. s. w.; da sei man überzeugt, daß in seinem Herzen keine Gerechtigkeit wohnt, sondern er auch im Großen ein Schuft sein wird, sobald das Gesetz und die Gewalt ihm nicht die Hände binden, und traue ihm nicht über die Schwelle. Ja, wer ohne Scheu die Gesetze seines Klubs bricht, wird auch die des Staates brechen, sobald er es ohne Gefahr kann.]

Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 4 “Counsels and Maxims [Paränesen und Maximen],” § 3.29 (1851) [tr. Payne (1974)]
(Source)

The Latin means, "The law is not concerned with trifles." (Source (German)) Alternate translations:

A man shows his character just in the way in which he deals with trifles, -- for then he is off his guard. This will often afford a good opportunity of observing the boundless egoism of man's nature, and his total lack of consideration for others; and if these defects show themselves in small things, or merely in his general demeanor, you will find that they also underlie his action in matters of importance, although he may disguise the fact. This is an opportunity which should not be missed. If in the little affairs of every day, -- the trifles of life, those matters to which the rule de minimis non applies, -- a man is inconsiderate and seeks only what is advantageous or convenient to himself, to the prejudice of others' rights; if he appropriates to himself that which belongs to all alike, you may be sure there is no justice in his heart, and that he would be a scoundrel on a wholesale scale, only that law and compulsion bind his hands. Do not trust him beyond your door. He who is not afraid to break the laws of his own private circle, will break those of the State when he can do so with impunity.
[tr. Saunders (1890)]

Men best show their character in trifles, where they are not on their guard. It is in insignificant matters, and in the simplest habits, that we often see the boundless egotism which pays no regard to the feeling of others, and denies nothing to itself.
[In Tryon Edwards, A Dictionary of Thoughts, "Character" (1891); this is the version quoted most often.]

Richardson, James -- “Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, #27 (Spring 1999)

Dave — Tue, 07 Dec 2021 15:28:29 +0000

The mistakes I made from weakness do not embarrass me nearly so much as those I made insisting on my strength.

James Richardson (b. 1950) American poet
“Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, #27 (Spring 1999)
(Source)

Richardson, James -- “Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, #17 (Spring 1999)

Dave — Tue, 23 Nov 2021 17:31:46 +0000

So many times I’ve made myself stupid with the fear of being outsmarted.

James Richardson (b. 1950) American poet
“Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, #17 (Spring 1999)
(Source)

Taylor, Barbara Brown -- An Altar in the World, ch. 2 (2009)

Dave — Fri, 10 Sep 2021 15:40:58 +0000

The problem is, many of the people in need of saving are in churches, and at least part of what they need saving from is the idea that God sees the world the same way they do.

Barbara Brown Taylor (b. 1951) American minister, academic, author
An Altar in the World, ch. 2 (2009)
(Source)

Antrim, Minna -- Naked Truth and Veiled Allusions (1901)

Dave — Fri, 10 Sep 2021 15:12:27 +0000

The very women who object to the morals of a notoriously beautiful actress, grow big with pride when an admirer suggests their marked resemblance to this stage beauty in physique.

Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1901)

Aristotle -- Attributed in Diogenes Laërtius, Lives and Opinions of Eminent Philosophers [Vitae Philosophorum], Book 5, sec. 11 [tr. Yonge (1853)]

Dave — Tue, 07 Sep 2021 18:29:31 +0000

When a man boasted in his presence that he was a native of an illustrious city, he said, “That is not what one ought to look at, but whether one is worthy of a great city.”

[πρὸς τὸν καυχώμενον ὡς ἀπὸ μεγάλης πόλεως εἴη, “οὐ τοῦτο,” ἔφη, “δεῖ σκοπεῖν, ἀλλ᾽ ὅστις μεγάλης πατρίδος ἄξιός ἐστιν.”]

Aristotle (384-322 BC) Greek philosopher
Attributed in Diogenes Laërtius, Lives and Opinions of Eminent Philosophers [Vitae Philosophorum], Book 5, sec. 11 [tr. Yonge (1853)]
(Source)

(Source (Greek)). Alternate translations:

To one who boasted that he belonged to a great city his reply was, "That is not the point to consider, but who it is that is worthy of a great country."
[tr. Hicks (1925), sec. 19]

To a man boasting that he was from a great city, he said “Don’t look at this, but instead who is worthy of a great country.”
[tr. @sentantiq (2016)]

To someone who boasted that he came from a great city, he said, "That is not what one should consider, but who it is that is worthy of a great country."
[tr. Mensch (2018)]

Antrim, Minna -- Naked Truth and Veiled Allusions (1901)

Dave — Fri, 03 Sep 2021 20:31:47 +0000

Man forgives woman anything save the wit to outwit him.

Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1901)

Singer, Margaret -- “The ‘Not Me’ Myth: Orwell and the Mind,” Idea (19 Jan 1996)

Dave — Fri, 25 Jun 2021 16:03:21 +0000

Just as most soldiers believe bullets will hit only others, not themselves, most citizens like to think that their own minds and thought processes are invulnerable. “Other people can be manipulated, but not me,” they declare. People like to think that their opinions, values and ideas are inviolate and totally self-regulated. They may admit grudgingly that they are influenced slightly by advertising. Beyond that, they want to preserve a myth in which other persons are weak-minded and easily influenced, but they are strong-minded.

Margaret Singer (1921-2003) American clinical psychologist and researcher
“The ‘Not Me’ Myth: Orwell and the Mind,” Idea (19 Jan 1996)
(Source)

McLaughlin, Mignon -- The Neurotic’s Notebook, ch. 4 (1963)

Dave — Thu, 24 Jun 2021 19:57:17 +0000

I’m afraid to win, and afraid to lose; I hate a draw and can’t stop competing; otherwise I’m fine.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)

Wylie, Philip Gordon -- When Worlds Collide (1933) [with Edwin Balmer]

Dave — Mon, 21 Jun 2021 14:27:24 +0000

What egotism, what stupid vanity, to suppose that a thing could not happen because you could not conceive it!

Philip Wylie (1902-1971) American author
When Worlds Collide (1933) [with Edwin Balmer]
(Source)

Zweig, Stefan -- The World of Yesterday [Die Welt von Gestern], ch. 13 (1942)

Dave — Thu, 17 Jun 2021 23:02:49 +0000

Under normal circumstances, the name a human being bears is no more than the band is to a cigar: a means of identification, a superficial, almost unimportant thing that is only loosely related to the real subject, the true ego. In the event of a success the name begins to swell, so to say. It loosens itself from the human being that bears it and becomes a power in itself, a force, an independent thing, an article of commerce, a capital asset; and psychologically again with strong reaction it becomes a force which tends to influence, to dominate, to transform the person who bears it.

Stefan Zweig (1881-1942) Austrian novelist, playwright, journalist, biographer
The World of Yesterday [Die Welt von Gestern], ch. 13 (1942)
(Source)

Jillette, Penn -- (Attributed)

Dave — Thu, 03 Jun 2021 16:36:31 +0000

Luck is probability taken personally.

Penn Jillette (b. 1955) American stage magician, actor, musician, author
(Attributed)

While Jillette says this often, he attributes it to statistician and fellow skeptic, Daniel "Chip" Denman.

McLaughlin, Mignon -- The Second Neurotics Handbook, ch. 10 (1966)

Dave — Thu, 03 Jun 2021 14:58:27 +0000

Our strength is often composed of the weakness that we’re damned if we’re going to show.

Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotics Handbook, ch. 10 (1966)
(Source)

Blessington, Marguerite -- Desultory Thoughts and Reflections (1839)

Dave — Wed, 26 May 2021 20:34:16 +0000

BORES: People who talk of themselves, when you are thinking only of yourself.

Marguerite Gardiner, Countess of Blessington (1789-1849) Irish novelist [Lady Blessington, b. Margaret Power]
Desultory Thoughts and Reflections (1839)
(Source)

Trump, Donald -- Interview by Leslie Stahl, 60 Minutes (18 Jul 2016)

Dave — Thu, 20 May 2021 19:25:41 +0000

I think I am actually humble. I think I’m much more humble than you would understand.

Donald J. Trump (b. 1946) American businessman, media personality, US President (2017-21)
Interview by Leslie Stahl, 60 Minutes (18 Jul 2016)
(Source)

Pratchett, Terry -- Discworld No. 14, Maskerade (1995)

Dave — Tue, 18 May 2021 16:39:19 +0000

His progress through life was hampered by his tremendous sense of his own ignorance, a disability which affects all too few.

Terry Pratchett (1948-2015) English author
Discworld No. 14, Maskerade (1995)
(Source)

Maugham, W. Somerset -- Of Human Bondage, ch. 50 (1915)

Dave — Tue, 11 May 2021 19:56:10 +0000

People ask you for criticism, but they only want praise.

W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
Of Human Bondage, ch. 50 (1915)
(Source)

Democritus -- Frag. 114 (Diels) [tr. Freeman (1948)]

Dave — Tue, 04 May 2021 16:44:16 +0000

It is better to be praised by another than by oneself.

[βέλτερον ὑφ’ ἑτέρου ἢ ὑφ’ ἑαυτοῦ ἐπαινέεσθαι.]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 114 (Diels) [tr. Freeman (1948)]
(Source)

Original Greek. Diels citation "114. (117 N.) DEMOKRATES. 82." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. The same translation is made by @sentantiq (2016).

Alternate translation: "It is better to be praised by others than by oneself." [tr. Barnes (1987)]

Bukowski, Charles -- The Captain is Out to Lunch and the Sailors Have Taken Over the Ship (1998)

Dave — Thu, 25 Feb 2021 21:52:52 +0000

The human race exaggerates everything: its heroes, its enemies, its importance.

Charles Bukowski (1920-1994) German-American author, poet
The Captain is Out to Lunch and the Sailors Have Taken Over the Ship (1998)

Orwell, George -- Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)

Dave — Tue, 16 Feb 2021 15:18:00 +0000

A nationalist is one who thinks solely, or mainly, in terms of competitive prestige. He may be a positive or a negative nationalist — that is, he may use his mental energy either in boosting or in denigrating — but at any rate his thoughts always turn on victories, defeats, triumphs and humiliations. He sees history, especially contemporary history, as the endless rise and decline of great power units, and every event that happens seems to him a demonstration that his own side is on the upgrade and some hated rival is on the downgrade.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)
(Source)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 4 (12.4) (AD 161-180) [tr. Haines (Loeb) (1916)]

Dave — Wed, 21 Oct 2020 00:23:53 +0000

Often have I marvelled how each one of us loves himself above all men, yet sets less store by his own opinion of himself than by that of everyone else.

[Πολλάκις ἐθαύμασα πῶς ἑαυτὸν μὲν ἕκαστος μᾶλλον πάντων φιλεῖ, τὴν δὲ ἑαυτοῦ περὶ αὑτοῦ ὑπόληψιν ἐν ἐλάττονι λόγῳ τίθεται ἢ τὴν τῶν ἄλλων.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 4 (12.4) (AD 161-180) [tr. Haines (Loeb) (1916)]
(Source)

(Source (Greek)). Alternate translations:

I have often wondered how it should come to pass, that every man loving himself best, should more regard other men's opinions concerning himself than his own.
[tr. Casaubon (1634), 12.3]

I have often wonder'd how it comes to pass, that every Body should love themselves best, and yet value their Neighbours Opinion about themselves, more than their own.
[tr. Collier (1701)]

I have often wondered how each man should love himself more than any other; and yet make less account of his own opinion concerning himself, than of the opinions of others.
[tr. Hutcheson/Moor (1742)]

I have often wondered, whence it comes to pass, that although every one loves himself more than he does any other man, he should yet pay a greater regard to the opinion of other people concerning him than to his own.
[tr. Graves (1792)]

I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others.
[tr. Long (1862)]

I have often wondered how it comes to pass that everybody should love themselves best, and yet value their neighbor's opinion about themselves more than their own.
[tr. Collier/Zimmern (1887)]

How strange it is, that every one loves himself above all others, yet attaches less weight to his own view of himself, than to that of other men.
[tr. Rendall (1898)]

I have wondered often how it comes that, while every man loves himself beyond all others, yet he holds his own opinion of himself in less esteem than the opinion of others.
[tr. Hutcheson/Chrystal (1902)]

I often wonder how it is that every one loves himself more than all the world and yet takes less account of his own judgement of himself than of the judgement of the world.
[tr. Farquharson (1944)]

I often marvel how it is that though each man loves himself beyond all else, he should yet value his own opinion of himself less than that of others.
[tr. Staniforth (1964)]

I have often marvelled at how everyone loves himself above all others, yet places less value on his own opinion of himself than that of everyone else.
[tr. Hard (1997 ed.); Hard (2011 ed.)]

It never ceases to amaze me: we all love ourselves more than other people, but care more about their opinion than our own.
[tr. Hays (2003)]

I have often wondered how it is that everyone loves himself more than anyone else, but rates his own judgement of himself below that of others.
[tr. Hammond (2006)]

I have often been amazed at how every person loves himself more than he loves others yet places less value on his own judgment of himself than of the judgments of others concerning him.
[tr. Needleman/Piazza (2008)]

How is it that every person loves themselves more than any other person, yet still gives more value to the opinions of others than the opinion they hold of themselves?
[tr. McNeill (2019)]

Sagan, Carl -- The Demon-Haunted World, ch. 13 (1995)

Dave — Tue, 29 Sep 2020 18:26:34 +0000

One of the saddest lessons of history is this: If we’ve been bamboozled long enough, we tend to reject any evidence of the bamboozle. We’re no longer interested in finding out the truth. The bamboozle has captured us. It’s simply too painful to acknowledge, even to ourselves, that we’ve been taken. Once you give a charlatan power over you, you almost never get it back.

Carl Sagan (1934-1996) American scientist and writer
The Demon-Haunted World, ch. 13 (1995)
(Source)

Brault, Robert -- (Attributed)

Dave — Tue, 15 Sep 2020 14:18:53 +0000

Man is rated the highest animal, at least among all animals who returned the questionnaire.

Robert Brault (b. c. 1945) American aphorist, programmer
(Attributed)

Ciardi, John -- (Attributed)

Dave — Wed, 29 Jul 2020 21:03:34 +0000

A man is what he does with his attention.

John Ciardi (1916-1986) American poet, writer, critic
(Attributed)

A personal maxim, it is mentioned in multiple contexts.

Palahniuk, Chuck -- Invisible Monsters, ch. 1 (1999)

Dave — Tue, 28 Jul 2020 15:45:36 +0000

The murderer, the victim, the witness, each of us thinks our role is the lead.

Chuck Palahniuk (b. 1962) American novelist and freelance journalist
Invisible Monsters, ch. 1 (1999)
(Source)

~Proverbs and Sayings -- Italian proverb

Dave — Fri, 24 Jul 2020 15:12:28 +0000

Many complain of their looks, but none of their brains.

Proverbs, Sayings, and Adages
Italian proverb

Also noted as a Jewish or Yiddish proverb.

This is also often cited to Sally Koslow, Little Pink Slips, ch. 5 (2007); it appears there as ""Many complain of their looks, few of their brains," but is described as an unoriginal needlepoint on a pillow cover.

See also La Rochefoucauld for a similar construction.

Menen, Aubrey -- Dead Man in the Silver Market, ch. 1, opening lines (1954)

Dave — Wed, 22 Jul 2020 17:59:40 +0000

Men of all races have always sought for a convincing explanation of their own astonishing excellence and they have frequently found what they were looking for.

Aubrey Menen (1912-1989) British writer, novelist, satirist, theatre critic
Dead Man in the Silver Market, ch. 1, opening lines (1954)
(Source)

Harris, Sydney J. -- “Strictly Personal” column (7 Jan 1982)

Dave — Fri, 26 Jun 2020 17:48:52 +0000

Knowledge fills a large brain; it merely inflates a small one.

Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
“Strictly Personal” column (7 Jan 1982)

Philo of Alexandria -- On Dreams, That They Are God-Sent [Quod a Deo Mittantur Somnia or De Somniis], Book 2, ch. 12 [2.78-79] [tr. @sentantiq]

Dave — Mon, 08 Jun 2020 21:33:17 +0000

Indeed, just as frightened horses raise their necks up high, in the same way all those devotees of empty glory raise themselves above everything else, above cities, laws, ancestral custom, and the affairs of individual citizens. As they move from demagoguery to dictatorship, they subdue some of their neighbors as they try to make themselves superior and upright — and then they plan to enslave however so many minds remain naturally free and unenslaved.

[τῷ γὰρ ὄντι καθάπερ οἱ γαῦροι τῶν ἵππων τὸν αὐχένα μετέωρον ἐξάραντες, ὅσοι θιασῶται τῆς κενῆς δόξης εἰσίν, ἐπάνω πάντων ἑαυτοὺς ἱδρύουσι, πόλεων, νόμων, ἐθῶν πατρίων, τῶν παρ᾿ ἑκάστοις πραγμάτων· εἶτα ἀπὸ δημαγωγίας ἐπὶ δημαρχίαν βαδίζοντες καὶ τὰ μὲν τῶν πλησίον καταβάλλοντες, τὰ δὲ οἰκεῖα διανιστάντες καὶ παγίως ὀρθοῦντες, ὅσα ἐλεύθερα καὶ ἀδούλωτα φύσει φρονήματα]

Philo of Alexandria (AD c. 20-50) Hellenistic Jewish philosopher [Philo Judaeus]
On Dreams, That They Are God-Sent [Quod a Deo Mittantur Somnia or De Somniis], Book 2, ch. 12 [2.78-79] [tr. @sentantiq]
(Source)

Alt. trans.: "In real truth, as spirited horses lift their necks high, so all who are companions of vain opinion place themselves above all things, above all cities, and laws, and national customs, and above all the circumstances which affect each individual of them. Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power." [Yonge (1855)]

Bacon, Francis -- Remark to Sir Edward Coke

Dave — Mon, 08 Jun 2020 19:43:48 +0000

The less you speak of your greatness, the more I will think of it.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Remark to Sir Edward Coke
(Source)

Quoted in Joseph Sortain, The Life of Francis, Lord Bacon (1851).

Austen, Jane -- Pride and Prejudice, ch. 10 [Darcy] (1813)

Dave — Mon, 01 Jun 2020 15:54:01 +0000

Nothing is more deceitful than the appearance of humility. It is often only carelessness of opinion, and sometimes an indirect boast.‬

Jane Austen (1775-1817) English author
Pride and Prejudice, ch. 10 [Darcy] (1813)
(Source)

Parker, Dorothy -- “Indian Summer,” Enough Rope (1926)

Dave — Mon, 04 May 2020 15:11:15 +0000

In youth, it was a way I had
To do my best to please,
And change, with every passing lad,
To suit his theories.

But now I know the things I know,
And do the things I do;
And if you do not like me so,
To hell, my love, with you!

Dorothy Parker (1893-1967) American writer, poet, wit
“Indian Summer,” Enough Rope (1926)
(Source)

Moliere -- Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Preface (1669-03) [tr. Kerr]

Dave — Fri, 17 Apr 2020 17:37:36 +0000

To expose vices to everyone’s laughter is to deal them a mighty blow. People easily endure reproofs, but they cannot at all endure being made fun of. People have no objection to being considered wicked, but they are not willing to be considered ridiculous.

[C’est une grande atteinte aux vices que de les exposer à la risée de tout le monde. On souffre aisément des répréhensions, mais on ne souffre point la raillerie. On veut bien être méchant, mais on ne veut point être ridicule.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Preface (1669-03) [tr. Kerr]
(Source)

Moliere's preface explained once more the history of attacks on and suppression of his play, following up on the several petitions he had made to King Louis XIV. While the play had been first performed in 1664, it was only in 1669 that its final version was removed from the ban placed on it by Church officials.

(Source (French)). Alternate translations:

To expose vices to the ridicule of all the world is a severe blow to them. Reprehensions are easily suffered, but not so ridicule. People do not mind being wicked; but they object to being made ridiculous.
[tr. Van Laun (1876)]

Displaying vice to mockery of men deals it a great blow. Men will put up with admonition but are loath to be mocked. One might be willing to be wicked; one cannot bear to appear foolish.
[tr. Steiner (2008)]

Pratchett, Terry -- Post, alt.fan.pratchett (1994-05-08)

Dave — Fri, 03 Apr 2020 16:46:56 +0000

That seems to point up a significant difference between Europeans and Americans:

A European says: I can’t understand this, what’s wrong with me?
An American says: I can’t understand this, what’s wrong with him?

Terry Pratchett (1948-2015) English author
Post, alt.fan.pratchett (1994-05-08)
(Source)

King, Martin Luther -- “The Rising Tide of Racial Consciousness,” Speech, National Urban League, New York (6 Sep 1960)

Dave — Fri, 27 Mar 2020 22:40:29 +0000

One of the sure signs of maturity is the ability to rise to the point of self criticism.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Rising Tide of Racial Consciousness,” Speech, National Urban League, New York (6 Sep 1960)
(Source)

Holmes, Oliver Wendell, Sr. -- Article (1858-01), “The Autocrat of the Breakfast-Table,” Atlantic Monthly

Dave — Wed, 11 Mar 2020 15:43:19 +0000

I never saw an author in my life — saving perhaps one — that did not purr as audibly as a full-grown domestic cat on having his fur smoothed the right way by a skillful hand.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1858-01), “The Autocrat of the Breakfast-Table,” Atlantic Monthly
(Source)

Collected in The Autocrat of the Breakfast Table, ch. 3 (1858).

Greene, Graham -- “The Poker-Face,” The Spectator (15 Oct 1943)

Dave — Wed, 04 Mar 2020 18:51:00 +0000

It isn’t easy for an author to remain a pleasant human being: both success and failure are usually of a crippling kind.

Graham Greene (1904-1991) English novelist [Henry Graham Greene]
“The Poker-Face,” The Spectator (15 Oct 1943)
(Source)

Reprinted in The Lost Childhood and Other Essays (1951).

Disraeli, Benjamin -- Speech, Banquet to Lord Rector, University of Glasgow (19 Nov 1870)

Dave — Wed, 29 Jan 2020 21:43:55 +0000

I think the author who speaks about his own books is almost as bad as a mother who talks about her own children.

Benjamin Disraeli (1804-1881) English politician and author
Speech, Banquet to Lord Rector, University of Glasgow (19 Nov 1870)
(Source)

Vidal, Gore -- Visit to a Small Planet and Other Television Plays, Preface (1956)

Dave — Tue, 28 Jan 2020 22:48:55 +0000

The dramatic art is particularly satisfying for any writer with a polemical bent; and I am at heart a propagandist, a tremendous hater, a tiresome nag, complacently positive that there is no human problem which could not be solved if people would simply do as I advise.

Gore Vidal (1925-2012) American novelist, dramatist, critic
Visit to a Small Planet and Other Television Plays, Preface (1956)
(Source)

Orwell, George -- Nineteen Eighty-Four (1949)

Dave — Mon, 28 Oct 2019 21:22:18 +0000

O’Brien knew everything. A thousand times better than Winston, he knew what the world was really like, in what degradation the mass of human beings lived and by what lies and barbarities the Party kept them there. He had understood it all, weighed it all, and it made no difference: all was justified by the ultimate purpose. What can you do, thought Winston, against the lunatic who is more intelligent than yourself, who gives your arguments a fair hearing and then simply persists in his lunacy?

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Nineteen Eighty-Four (1949)
(Source)

Eliot, George -- Adam Bede, ch. 17 (1859)

Dave — Fri, 28 Dec 2018 20:20:24 +0000

You’re mighty fond o’ Craig; but for my part, I think he’s welly like a cock as think’s the sun’s rose o’ purpose to hear him crow.

George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Adam Bede, ch. 17 (1859)
(Source)

Mrs. Poyser, about Mr. Craig. Sometimes paraphrased, "He was like a cock, who thought the sun had risen to hear him crow."

Tocqueville, Alexis de -- Democracy in America, Vol. 1, “Public Spirit in the United States” (1835) [tr. Reeve (1839)]

Dave — Wed, 21 Nov 2018 21:18:44 +0000

Nothing is more embarrassing in the ordinary intercourse of life than this irritable patriotism of the Americans. A stranger may be well inclined to praise many of the institutions of their country, but he begs permission to blame some of the peculiarities which he observes — a permission which is however inexorably refused.

Alexis de Tocqueville (1805-1859) French writer, diplomat, politician
Democracy in America, Vol. 1, “Public Spirit in the United States” (1835) [tr. Reeve (1839)]
(Source)

Campbell, Joseph -- The Power of Myth, ch. 1 “Myth and the Modern World” (1988)

Dave — Thu, 08 Mar 2018 00:14:11 +0000

Marriage is not a simple love affair, it’s an ordeal, and the ordeal is the sacrifice of ego to a relationship in which two have become one.

Joseph Campbell (1904-1987) American writer, professor of literature
The Power of Myth, ch. 1 “Myth and the Modern World” (1988)

Seneca the Younger -- Moral Letters to Lucilius [Epistulae morales ad Lucilium], Letter 52 “On choosing our teachers,” Sec. 12

Dave — Tue, 17 Oct 2017 21:19:14 +0000

You can tell the character of every man when you see how he gives and receives praise.

Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Moral Letters to Lucilius [Epistulae morales ad Lucilium], Letter 52 “On choosing our teachers,” Sec. 12
(Source)

Heinlein, Robert A. -- Stranger in a Strange Land, Part 4, ch. 33 [Jubal] (1961)

Dave — Fri, 11 Aug 2017 23:42:32 +0000

Man is so built that he cannot imagine his own death. This leads to endless invention of religions. While this conviction by no means proves immortality to be a fact, questions generated by it are overwhelmingly important. The nature of life, how ego hooks into the body, the problem of ego itself and why each ego seems to be the center of the universe, the purpose of life, the purpose of the universe — these are paramount questions, Ben; they can never be trivial. Science hasn’t solved them — and who am I to sneer at religions for trying, no matter how unconvincingly to me? Old Mumbo Jumbo may eat me yet; I can’t rule him out because he owns no fancy cathedrals. Nor can I rule out one godstruck boy leading a sex cult in an upholstered attic; he might be the Messiah. The only religious opinion I feel sure of is this: self-awareness is not just a bunch of amino acids bumping together!

Robert A. Heinlein (1907-1988) American writer
Stranger in a Strange Land, Part 4, ch. 33 [Jubal] (1961)
(Source)

In the "uncut" original version (1960): "Self-aware man is so built that he cannot believe in his own extinction ... and this automatically leads to endless invention of religions. While this involuntary conviction of immortality by no means proves immortality to be a fact, the questions generated by this conviction are overwhelmingly important ... whether we can answer them or not, or prove what answers we suspect. The nature of life, how the ego hooks into the physical body, the problem of the ego itself and why each ego seems to be the center of the universe, the purpose of life, the purpose of the universe -- these are paramount questions Ben; they can never be trivial. Science can't, or hasn't, coped with any of them -- and who am I to sneer at religions for trying to answer them, no matter how unconvincingly to me? Old Mumbo Jumbo may eat me yet; I can't rule Him out because He owns no fancy cathedrals. Nor can I rule out one godstruck boy leading a sex cult in an upholstered attic; he might be the Messiah. The only religious opinion that I feel sure of is this: self-awareness is not just a bunch of amino acids bumping together!"

Aristotle -- Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 4, ch. 3 (4.3.26) / 1124b.18 (c. 325 BC) [tr. Irwin (1999)]

Dave — Thu, 03 Aug 2017 18:00:53 +0000

Again, it is proper to the magnanimous person to ask for nothing, or hardly anything, but to help eagerly. When he meets people with good fortune or a reputation for worth, he displays his greatness, since superiority over them is difficult and impressive, and there is nothing ignoble in trying to be impressive with them. But when he meets ordinary people, he is moderate, since superiority over them is easy, and an attempt to be impressive among inferiors is as vulgar as a display of strength against the weak.

[μεγαλοψύχου δὲ καὶ τὸ μηδενὸς δεῖσθαι ἢ μόλις, ὑπηρετεῖν δὲ προθύμως, καὶ πρὸς μὲν τοὺς ἐν ἀξιώματι καὶ εὐτυχίαις μέγαν εἶναι, πρὸς δὲ τοὺς μέσους μέτριον: τῶν μὲν γὰρ ὑπερέχειν χαλεπὸν καὶ σεμνόν, τῶν δὲ ῥᾴδιον, καὶ ἐπ᾽ ἐκείνοις μὲν σεμνύνεσθαι οὐκ ἀγεννές, ἐν δὲ τοῖς ταπεινοῖς φορτικόν, ὥσπερ εἰς τοὺς ἀσθενεῖς ἰσχυρίζεσθαι.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 4, ch. 3 (4.3.26) / 1124b.18 (c. 325 BC) [tr. Irwin (1999)]
(Source)

The core word Aristotle is using is μεγαλοψυχία (translated variously as high-mindedness, great-mindedness, pride, great-soulness, magnanimity). (Source (Greek)). Alternate translations:

Further, it is characteristic of the Great-minded man to ask favours not at all, or very reluctantly, but to do a service very readily; and to bear himself loftily towards the great or fortunate, but towards people of middle station affably; because to be above the former is difficult and so a grand thing, but to be above the latter is easy; and to be high and mighty towards the former is not ignoble, but to do it towards those of humble station would be low and vulgar; it would be like parading strength against the weak.
[tr. Chase (1847)]

It would seem, too, that the high-minded man asks favours of no one, or, at any rate, asks them with the greatest reluctance, but that he is always eager to do good offices to others; and that towards those in high position and prosperity he bears himself with pride, but towards ordinary men with moderation; for in the former case it is difficult to show superiority, and to do so is a lordly mater; whereas in the latter case it is easy. To be haughty among the great is no proof of bad breeding, but haughtiness among the lowly is as base-born a thing as it is to make trial of great strength upon the weak.
[tr. Williams (1869)]

It is characteristic too of the high-minded man that he never, or hardly ever, asks a favor, that he is ready to do anybody a service, and that, although his bearing is stately towards person of dignity and affluence, it is unassuming toward the middle class; for while it is a difficult and dignified thing to be superior to the former, it is easy enough to be superior to the latter, and while a dignified demeanour in dealing with the former is a mark of nobility, it is a mark of vulgarity ind ealing with the latter, as it like a display of physical strength at the expense of an invalid.
[tr. Welldon (1892), ch. 8]

It is characteristic of the high-minded man, again, never or reluctantly to ask favours, but to be ready to confer them, and to be lofty in his behaviour to those who are high in station and favoured by fortune, but affable to those of the middle ranks; for it is a difficult thing and a dignified thing to assert superiority over the former, but easy to assert it over the latter. A haughty demeanour in dealing with the great is quite consistent with good breeding, but in dealing with those of low estate is brutal, like showing off one’s strength upon a cripple.
[tr. Peters (1893)]

It is a mark of the proud man also to ask for nothing or scarcely anything, but to give help readily, and to be dignified towards people who enjoy high position and good fortune, but unassuming towards those of the middle class; for it is a difficult and lofty thing to be superior to the former, but easy to be so to the latter, and a lofty bearing over the former is no mark of ill-breeding, but among humble people it is as vulgar as a display of strength against the weak.
[tr. Ross (1908)]

It is also characteristic of the great-souled man never to ask help from others, or only with reluctance, but to render aid willingly; and to be haughty towards men of position and fortune, but courteous towards those of moderate station, because it is difficult and distinguished to be superior to the great, but easy to outdo the lowly, and to adopt a high manner with the former is not ill-bred, but it is vulgar to lord it over humble people: it is like putting forth one's strength against the weak.
[tr. Rackham (1934)]

It is also characteristic of a great-souled person to ask for nothing or hardly anything but to offer his services eagerly, and to exhibit his greatness to those with a reputation for great worth or those who are enjoying good luck, but to moderate his greatness to those in the middle. For it is a difficult and a dignified thing to show oneself superior to the former, but an easy one to do so to the latter, and, while adopting a dignified manner toward the former is not ill-bred, to do so toward humble people is vulgar, like displaying strength against the weak.
[tr. Reeve (1948)]

It is the mark of a high-minded man, too, never, or hardly ever, to ask for help, but to be of help to others readily, and to be dignified with men of high position or of good fortune, but unassuming with those of middle class, for it is difficult and impressive to be superior to the former, but easy to be so to the latter; and whereas being impressive to the former is not a mark of a lowly man, being so to the humble is crude -- it is like using physical force against the physically weak.
[tr. Apostle (1975)]

Another mark of the magnanimous man is that he never, or only reluctantly, makes a request, whereas he is eager to help others. He his haughty toward those who are influential and successful, but moderate toward those who have an intermediate position in society, because in the former case to be superior is difficult and impressive, but in the latter it is easy' and to create an impression at the expense of the former is not ill-bred, but to do so among the humble is vulgar.
[tr. Thomson/Tredennick (1976)]

It is also characteristic of a great-souled person to ask for nothing, or almost nothing, but to help others readily; and to be dignified in his behavior towards people of distinction or the well-off, but unassuming toward people at the middle level. Superiority over the first group is difficult and impressive, but over the second it is easy, and attempting to impress the first group is not ill-bred, while in the case of humble people it is vulgar, like a show of strength against the weak.
[tr. Crisp (2000)]

It belongs to the great-souled also to need nothing, or scarcely anything, but to be eager to be of service, and to be great in the presence of people of worth and good fortune, but measured toward those of a middling rank. For it is a difficult and august thing to be superior among the fortunate, but easy to be that way among the middling sorts; and to exalt oneself among the former is not a lowborn thing, but to do so among the latter is crude, just as is using one's strength against the weak.
[tr. Bartlett/Collins (2011)]

Sometimes paraphrased:

It is not ill-bred to adopt a high manner with the great and the powerful, but it is vulgar to lord it over humble people.

Hurston, Zora Neale -- “How It Feels to Be Colored Me”, The World Tomorrow (May 1928)

Dave — Wed, 02 Aug 2017 18:31:23 +0000

Sometimes, I feel discriminated against, but it does not make me angry. It merely astonishes me. How can any deny themselves the pleasure of my company? It is beyond me.

Zora Neale Hurston (1891-1960) American writer, folklorist, anthropologist
“How It Feels to Be Colored Me”, The World Tomorrow (May 1928)
(Source)

Twain, Mark -- Note (1898-07-04)), Mark Twain’s Notebook, ch. 21 “In Vienna” (1935) [ed. Albert Bigelow Paine]

Dave — Fri, 21 Jul 2017 20:43:24 +0000

There are no grades of vanity, there are only grades of ability in concealing it.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Note (1898-07-04)), Mark Twain’s Notebook, ch. 21 “In Vienna” (1935) [ed. Albert Bigelow Paine]
(Source)

While summering in Kaltenleutgeben, Austria.

Jerome, Jerome K. -- Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1889)

Dave — Wed, 12 Jul 2017 23:38:31 +0000

After all, vanity is as much a virtue as a vice. It is easy to recite copy-book maxims against its sinfulness, but it is a passion that can move us to good as well as to evil. Ambition is only vanity ennobled. We want to win praise and admiration — or Fame as we prefer to name it — and so we write great books, and paint grand pictures, and sing sweet songs; and toil with willing hands in study, loom, and laboratory.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1889)
(Source)

Kingsley, Charles -- Letter, “To a lady who consulted him about Sisterhoods” (24 Jul 1854)

Dave — Wed, 14 Jun 2017 01:44:48 +0000

Let us be content to do little, if God sets us at little tasks. It is but pride and self-will which says, “Give me something huge to fight, — and I should enjoy that — but why make me sweep the dust?”

Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot")
Letter, “To a lady who consulted him about Sisterhoods” (24 Jul 1854)
(Source)

Bronte, Charlotte -- Letter to W S. Williams (21 Jul 1851)

Dave — Fri, 07 Apr 2017 21:04:13 +0000

The moral of it is, that if we would build on a sure foundation in friendship, we must love our friends for THEIR sakes rather than OUR OWN; we must look at their truth to THEMSELVES, full as much as their truth to US. In the latter case, every wound to self-love would be a cause of coldness; in the former, only some painful change in the friend’s character and disposition — some frightful breach in his allegiance to his better self — could alienate the heart.

Charlotte Brontë (1816-1855) British novelist [pseud. Currer Bell]
Letter to W S. Williams (21 Jul 1851)
(Source)

Maugham, W. Somerset -- The Summing Up, ch. 19 (1938)

Dave — Wed, 29 Mar 2017 22:03:42 +0000

Most people have a furious itch to talk about themselves and are restrained only by the disinclination of others to listen. Reserve is an artificial quality that is developed in most of us but as the result.

W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Summing Up, ch. 19 (1938)
(Source)

Johnson, Lyndon -- Letter (1968-11-09) to the Smothers Brothers

Dave — Thu, 23 Feb 2017 01:59:43 +0000

It is part of the price of leadership of this great and free nation to be the target of clever satirists. You have given the gift of laughter to our people. May we never grow so somber or self-important that we fail to appreciate the humor in our lives.

Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Letter (1968-11-09) to the Smothers Brothers

Replying to a letter from them apologizing for making him the target of so much of their humor. More info here and here.

Poole, Mary Pettibone -- A Glass Eye at a Keyhole, “Made in Manhattan” (1938)

Dave — Mon, 23 Jan 2017 21:54:56 +0000

Tact is the ability to describe others as they see themselves.

Mary Pettibone Poole (fl. 1930s) American aphorist
A Glass Eye at a Keyhole, “Made in Manhattan” (1938)
(Source)

Fuller, Thomas (1654) -- Gnomologia: Adages and Proverbs (compiler), # 1404 (1732)

Dave — Thu, 05 Jan 2017 01:37:25 +0000

Every Ass loves to hear himself bray.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 1404 (1732)
(Source)

Howe, Edgar Watson -- Country Town Sayings (1911)

Dave — Wed, 02 Nov 2016 03:25:35 +0000

Don’t take up a man’s time talking about the smartness of your children; he wants to talk to you about the smartness of his children.

Edgar Watson "Ed" Howe (1853-1937) American journalist and author [E. W. Howe]
Country Town Sayings (1911)

Bible, Vol. 2. New Testament -- Luke 18: 9-14, “The Parable of the Pharisee and the Tax Collector” [GNT (1992 ed.)]

Dave — Sat, 29 Oct 2016 04:52:01 +0000

Jesus also told this parable to people who were sure of their own goodness and despised everybody else. “Once there were two men who went up to the Temple to pray: one was a Pharisee, the other a tax collector.
“The Pharisee stood apart by himself and prayed, ‘I thank you, God, that I am not greedy, dishonest, or an adulterer, like everybody else. I thank you that I am not like that tax collector over there. I fast two days a week, and I give you one tenth of all my income.’
“But the tax collector stood at a distance and would not even raise his face to heaven, but beat on his breast and said, ‘God, have pity on me, a sinner!’
“I tell you,” said Jesus, “the tax collector, and not the Pharisee, was in the right with God when he went home. For those who make themselves great will be humbled, and those who humble themselves will be made great.”

[Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην· Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης.
ὁ Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο, Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι.
ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλ᾽ ἔτυπτεν τὸ στῆθος αὐτοῦ λέγων, Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ.
λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾽ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 18: 9-14, “The Parable of the Pharisee and the Tax Collector” [GNT (1992 ed.)]
(Source)

No Synoptic parallels.

(Source (Greek)). Alternate translations:

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
[KJV (1611)]

He spoke the following parable to some people who prided themselves on being virtuous and despised everyone else, "Two men went up to the Temple to pray, one a Pharisee, the other a tax collector.
"The Pharisee stood there and said this prayer to himself, 'I thank you, God, that I am not grasping, unjust, adulterous like the rest of mankind, and particularly that I am not like this tax collector here. I fast twice a week; I pay tithes on all I get.'
"The tax collector stood some distance away, not daring even to raise his eyes to heaven; but he beat his breast and said, 'God, be merciful to me, a sinner.'
"This man, I tell you, went home again at rights with God; the other did not. For everyone who exalts himself will be humbled, but the man who humbles himself will be exalted."
[JB (1966)]

He spoke the following parable to some people who prided themselves on being upright and despised everyone else, "Two men went up to the Temple to pray, one a Pharisee, the other a tax collector.
"The Pharisee stood there and said this prayer to himself, 'I thank you, God, that I am not grasping, unjust, adulterous like everyone else, and particularly that I am not like this tax collector here. I fast twice a week; I pay tithes on all I get.'
"The tax collector stood some distance away, not daring even to raise his eyes to heaven; but he beat his breast and said, 'God, be merciful to me, a sinner.'
"This man, I tell you, went home again justified; the other did not. For everyone who raises himself up will be humbled, but anyone who humbles himself will be raised up."
[NJB (1985)]

Jesus told this parable to certain people who had convinced themselves that they were righteous and who looked on everyone else with disgust: “Two people went up to the temple to pray. One was a Pharisee and the other a tax collector.
"The Pharisee stood and prayed about himself with these words, ‘God, I thank you that I’m not like everyone else—crooks, evildoers, adulterers—or even like this tax collector. I fast twice a week. I give a tenth of everything I receive.’
"But the tax collector stood at a distance. He wouldn’t even lift his eyes to look toward heaven. Rather, he struck his chest and said, ‘God, show mercy to me, a sinner.’
"I tell you, this person went down to his home justified rather than the Pharisee. All who lift themselves up will be brought low, and those who make themselves low will be lifted up.”
[CEB (2011)]

He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector.
"The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.’
"But the tax collector, standing far off, would not even lift up his eyes to heaven but was beating his breast and saying, ‘God, be merciful to me, a sinner!’
"I tell you, this man went down to his home justified rather than the other, for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”
[NRSV (2021 ed.)]

Heinlein, Robert A. -- Time Enough for Love (1973)

Dave — Wed, 26 Oct 2016 04:02:02 +0000

Delusions are often functional. A mother’s opinions about her children’s beauty, intelligence, goodness, et cetera ad nauseam, keep her from drowning them at birth.

Robert A. Heinlein (1907-1988) American writer
Time Enough for Love (1973)

Scalzi, John -- Lock In, ch. 6 (2014)

Dave — Wed, 12 Oct 2016 02:48:19 +0000

My father deals with millionaires and billionaires on a daily basis, the sort of people who have egos just this side (and sometimes way over the edge) of sociopathy. The sort of person who thinks he’s the apex predator wading through a universe of sheep.

John Scalzi (b. 1969) American writer
Lock In, ch. 6 (2014)
(Source)

Bacon, Francis -- “Of Vain-Glory,” Essays, No. 54 (1625)

Dave — Fri, 07 Oct 2016 03:38:34 +0000

Glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vaunts.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Vain-Glory,” Essays, No. 54 (1625)
(Source)

Brust, Steven -- Jhegaala (2008)

Dave — Sat, 01 Oct 2016 05:20:51 +0000

Most people seem to take pleasure in feeling superior to someone. I’m not like that, which pleases me because it makes me feel superior.

Steven Brust (b. 1955) American writer, systems programmer
Jhegaala (2008)

Tavris, Carol -- Mistakes Were Made (But Not by Me): Why We Justify Foolish Beliefs, Bad Decisions, and Hurtful Acts (2008) [with Elliot Aronson]

Dave — Wed, 10 Aug 2016 03:07:30 +0000

At its core, therefore, science is a form of arrogance control.

Carol Tavris (b. 1944) American social psychologist and author
Mistakes Were Made (But Not by Me): Why We Justify Foolish Beliefs, Bad Decisions, and Hurtful Acts (2008) [with Elliot Aronson]

Charron, Pierre -- (Attributed)

Dave — Tue, 12 Jul 2016 13:33:29 +0000

The certain way to be cheated is to fancy one’s self more cunning than others.

Pierre Charron (1541-1603) French Catholic theologian and philosopher
(Attributed)

Quoted in John Timbs, Laconics: Or, The Best Words of the Best Authors, vol. 3, #308 (1829)

Brust, Steven -- Orca [Kiera] (1996)

Dave — Fri, 01 Jul 2016 17:53:46 +0000

He’s a good person, you know. In spite of many things, including his own opinion, he’s a good person. Maybe a bit conceited, overbearing, and arrogant, but then, people without a trace of these diseases aren’t usually worth one’s time.

Steven Brust (b. 1955) American writer, systems programmer
Orca [Kiera] (1996)

Truman, Harry S -- In Merle Miller, Plain Speaking: An Oral Biography of Harry S. Truman, ch. 15 (1973)

Dave — Tue, 31 May 2016 14:05:56 +0000

You see the thing you have to remember. When you get to be President, there are all those things, the honors, the twenty-one-gun salutes, all those things. You have to remember it isn’t for you. It’s for the Presidency, and you’ve got to keep yourself separate from that in your mind. If you can’t keep the two separate, yourself and the Presidency, you’re in all kinds of trouble.

Harry S Truman (1884-1972) US President (1945-1953)
In Merle Miller, Plain Speaking: An Oral Biography of Harry S. Truman, ch. 15 (1973)
(Source)

Jong, Erica -- How to Save Your Own Life (1977)

Dave — Mon, 11 Apr 2016 13:36:02 +0000

All people believe their suffering is greater than others’. Just as they secretly believe they are smarter, and more deserving of fame.

Erica Jong (b. 1942) American writer, poet
How to Save Your Own Life (1977)

Maxwell, Elsa -- How to Do It, or The Lively Art of Entertaining (1957)

Dave — Wed, 30 Mar 2016 14:31:27 +0000

Under pressure, people admit to murder, setting fire to the village church, or robbing a bank, but never to being bores.

Elsa Maxwell (1883-1963) American gossip columnist, author, songwriter, professional hostess
How to Do It, or The Lively Art of Entertaining (1957)

Twain, Mark -- Life on the Mississippi, ch. 3 (1883)

Dave — Wed, 16 Mar 2016 13:30:30 +0000

Whoo-oop! I’m the old original iron-jawed, brass-mounted, copper-bellied corpse-maker from the wilds of Arkansaw. — Look at me! I’m the man they call Sudden Death & General Desolation! Sired by a hurricane, dam’d by an earthquake, half-brother to the cholera, nearly related to the small-pox on the mother’s side! Look at me! I take nineteen alligators and a bar’l of whiskey for breakfast when I’m in robust health, and a bushel of rattlesnakes and a dead body when I’m ailing! I split the everlasting rocks with my glance, and I squench the thunder when I speak! Whoo-oop! Stand back and give me room according to my strength! Blood’s my natural drink, and the wails of the dying is music to my ear! Cast your eye on me, gentlemen! — and lay low and hold your breath, for I’m bout to turn myself loose!

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Life on the Mississippi, ch. 3 (1883)

Spinoza, Baruch -- Ethics, Part 3 (1677)

Dave — Wed, 09 Mar 2016 20:09:07 +0000

It therefore comes to pass that everyone is fond of relating his own exploits and displaying the strength both of his body and his mind, and that men are on this account a nuisance one to the other.

Baruch Spinoza (1632-1677) Dutch philosopher
Ethics, Part 3 (1677)

Baretti, Giuseppe -- (Attributed)

Dave — Tue, 08 Mar 2016 15:15:23 +0000

I hate mankind, for I think myself one of the best of them, and I know how bad I am.

Giuseppe Baretti (1719-1789) Italian-English literary critic and translator [a.k.a. Joseph Baretti]
(Attributed)

Quoted in James Boswell, The Life of Samuel Johnson (1791).

Twain, Mark -- Note (1898-07-04), Mark Twain’s Notebook, ch. 21 “In Vienna” (1935) [ed. Albert Bigelow Paine]

Dave — Fri, 04 Mar 2016 18:45:33 +0000

Good breeding consists in concealing how much we think of ourselves and how little we think of the other person.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Note (1898-07-04), Mark Twain’s Notebook, ch. 21 “In Vienna” (1935) [ed. Albert Bigelow Paine]
(Source)

While summering in Kaltenleutgeben, Austria.

~Proverbs and Sayings -- Spanish proverb

Dave — Wed, 02 Mar 2016 15:44:56 +0000

Tell me what you brag about and I’ll tell you what you lack.

Proverbs, Sayings, and Adages
Spanish proverb

Shakespeare, William -- All’s Well That Ends Well, Act 4, sc. 3, l. 356ff (4.3.356-358) (1602?)

Dave — Wed, 24 Feb 2016 15:54:08 +0000

PAROLLES: Who knows himself a braggart,
Let him fear this; for it will come to pass
That every braggart shall be found an ass.

William Shakespeare (1564-1616) English dramatist and poet
All’s Well That Ends Well, Act 4, sc. 3, l. 356ff (4.3.356-358) (1602?)
(Source)

Pascal, Blaise -- Pensées, # 4 (1670)

Dave — Wed, 17 Feb 2016 15:32:44 +0000

Do you wish people to think well of you? Don’t speak well of your-self.

[Voulez-vous qu’on croie du bien de vous? N’en dites point.]

Blaise Pascal (1623-1662) French scientist and philosopher
Pensées, # 4 (1670)

Alt. trans.:

"If you want people to think well of you, do not speak well of yourself."
"Do you want people to think well of you? Don't say a word about it."

Neaves, Charles -- (Attributed)

Dave — Wed, 10 Feb 2016 15:14:54 +0000

To have a thing is little, if you’re not allowed to show it;
And to know a thing is nothing, unless others know you know it.

Charles Neaves (1800-1876) Scottish judge, theologian, critic, poet
(Attributed)

Quoted in Booth Epigrams, Ancient and Modern (1865).

Roux, Joseph -- Meditations of a Parish Priest: Thoughts, Part 5 “Joy, Suffering, Fortune,” #22 (1886) [tr. Hapgood]

Dave — Wed, 03 Feb 2016 15:08:28 +0000

Say nothing good of yourself, you will be distrusted; say nothing bad of yourself, you will be taken at your word.

Joseph Roux (1834-1886) French Catholic priest
Meditations of a Parish Priest: Thoughts, Part 5 “Joy, Suffering, Fortune,” #22 (1886) [tr. Hapgood]
(Source)

Montaigne, Michel de -- Essays, Book 3, ch. 8 (3.8), “Of the Art of Conversation” (1586–87) [tr. Cotton (1877)]

Dave — Wed, 20 Jan 2016 14:32:39 +0000

But when all is summed up, a man never speaks of himself without loss; his accusations of himself are always believed; his praises never.

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 8 (3.8), “Of the Art of Conversation” (1586–87) [tr. Cotton (1877)]
(Source)

Mencken, H. L. -- The New York Evening Mail (15 Nov 1917)

Dave — Wed, 13 Jan 2016 14:12:05 +0000

Man is always looking for someone to boast to; woman is always looking for someone to complain to.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
The New York Evening Mail (15 Nov 1917)

A year later he wrote: "Man is always looking for someone to boast to; woman is always looking for a shoulder to put her head on." [In Defense of Women (1918)]

Martin, Judith -- (Attributed)

Dave — Wed, 06 Jan 2016 14:41:56 +0000

It is far more impressive when others discover your good qualities without your help.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
(Attributed)

Widely attributed to Martin, but no citeable source found. Some sources point to Reader's Digest which, on research, was not helpful.

Heinlein, Robert A. -- Time Enough for Love (1973)

Dave — Wed, 16 Dec 2015 14:50:59 +0000

This sad little lizard told me that he was a Brontosaurus on his mother’s side. I did not laugh; people who boast of ancestry often have little else to sustain them. Humoring them costs nothing and adds to happiness in a world in which happiness is in short supply.

Robert A. Heinlein (1907-1988) American writer
Time Enough for Love (1973)

Twain, Mark -- (Attributed)

Dave — Wed, 09 Dec 2015 15:53:22 +0000

Keep away from people who try to belittle your ambitions. Small people always do that, but the really great make you feel that you, too, can become great.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Attributed)

Quoted in Gay Zenola MacLaren, Morally We Roll Along (1938). A recollection of something Twain said to the author when she was a child. For further discussion, see Quote Origin: Keep Away from People Who Try to Belittle Your Ambitions – Quote Investigator®.

Hecht, Ben -- A Child of the Century (1954)

Dave — Wed, 09 Dec 2015 15:34:56 +0000

I know that a man who shows me his wealth is like the beggar who shows me his poverty; they are both looking for alms from me, the rich man for the alms of my envy, the poor man for the alms of my guilt.

Ben Hecht (1894-1964) American writer, director, producer, journalist
A Child of the Century (1954)

De Stael, Germaine -- Sophie, or The Secret Sentiments [Sophie, ou les sentiments secrets], Act 2, sc. 8 (1790)

Dave — Tue, 08 Dec 2015 14:14:38 +0000

We cease loving ourselves if no one loves us.

[On cesse de s’aimer si quelqu’un ne nous aime.]

Germaine de Staël (1766-1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Sophie, or The Secret Sentiments [Sophie, ou les sentiments secrets], Act 2, sc. 8 (1790)

Butcher, Jim -- Skin Game (2014)

Dave — Mon, 30 Nov 2015 15:58:36 +0000

Doesn’t matter how pretty you are. What’s important is how pretty you feel. No one feels pretty when they hear “no” often enough.

Jim Butcher (b. 1971) American author
Skin Game (2014)

Hoffer, Eric -- True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 14, § 69 (1951)

Dave — Tue, 24 Nov 2015 15:17:51 +0000

That hatred springs more from self-contempt than from a legitimate grievance is seen in the intimate connection between hatred and a guilty conscience. There is perhaps no surer way of infecting ourselves with virulent hatred toward a person than by doing him a grave injustice. That others have a just grievance against us is a more potent reason for hating them than that we have a just grievance against them.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 14, § 69 (1951)
(Source)

Richardson, James -- Vectors: Aphorisms and Ten-Second Essays (2001)

Dave — Fri, 20 Nov 2015 13:43:38 +0000

Back then I wanted to be right about my estimate of my abilities. Now I want to be wrong.

James Richardson (b. 1950) American poet
Vectors: Aphorisms and Ten-Second Essays (2001)

Chesterfield (Lord) -- Letter to his son, #104 (29 Nov 1745)

Dave — Wed, 18 Nov 2015 16:16:56 +0000

Be wiser than other people, if you can; but do not tell them so.

Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #104 (29 Nov 1745)
(Source)

Richardson, James -- Vectors: Aphorisms and Ten-Second Essays (2001)

Dave — Fri, 13 Nov 2015 13:43:59 +0000

When my friend does something stupid, he is just my friend doing something stupid. When I do something stupid, I have deeply betrayed myself.

James Richardson (b. 1950) American poet
Vectors: Aphorisms and Ten-Second Essays (2001)

Richardson, James -- Vectors: Aphorisms and Ten-Second Essays (2001)

Dave — Fri, 23 Oct 2015 13:15:32 +0000

Laziness is the sin most willingly confessed to, since it implies talents greater than have yet appeared.

James Richardson (b. 1950) American poet
Vectors: Aphorisms and Ten-Second Essays (2001)

Payton, Walter -- (Attributed)

Dave — Tue, 20 Oct 2015 14:30:29 +0000

When you’re good at something, you’ll tell everyone. When you’re great at something, they’ll tell you.

Walter Payton (1954-1999) American football player
(Attributed)