Determination in a single instance is an expression of courage; if it becomes characteristic, a mental habit. But here we are referring not to physical courage but to courage to accept responsibility, courage in the face of a moral danger. This has often been called courage d’esprit, because it is created by the intellect. That, however, does not make it an act of the intellect: it is an act of temperament. Intelligence alone is not courage; we often see that the most intelligent people are irresolute. Since in the rush of events a man is governed by feelings rather than by thought, the intellect needs to arouse the quality of courage, which then supports and sustains it in action.
Looked at in this way, the role of determination is to limit the agonies of doubt and the perils of hesitation when the motives for action are inadequate.
[Die Entschlossenheit ist ein Akt des Muthes in dem einzelnen Fall, und wenn sie zum Charakterzug wird, eine Gewohnheit der Seele. Aber hier ist nicht der Muth gegen körperliche Gefahr, sondern der gegen die Verantwortung, also gewissermassen gegen Seelengefahr gemeint. Man hat diesen oft courage d’esprit genannt, weil er aus dem Verstande entspringt, aber er ist darum kein Akt des Verstandes, sondern des Gemüths. Blosser Verstand ist noch kein Muth, denn wir sehen oft die gescheitesten Leute ohne Entschluss. Der Verstand muss also erst das Gefühl des Muthes erwecken, um von ihm gehalten und getragen zu werden, weil im Drange des Augenblicks Gefühle den Menschen stärker beherrschen als Gedanken.
Wir haben Uer der Entschlossenheit diejenige Stelle angewiesen, wo sie bei nicht hinrechenden Motiven die Qualen der Zweifel, die Gefahren des Zauderns heben soll.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Howard & Paret (1984)]
(Source)
(Source (German)). Alternate translations:
Resolution is an act of courage in single instances, and if it becomes a characteristic trait, it is a habit of the mind. But here we do not mean courage in face of bodily danger, but in face of responsibility, therefore to a certain extent against moral danger. This has been often called courage d'esprit, on the ground that it springs from the understanding; nevertheless, it is no act of the understanding on that account it is an act of feeling. Mere intelligence is still not courage, for we often see the cleverest people devoid of resolution. The mind must, therefore, first awaken the feeling of courage, and then be guided and supported by it, because in momentary emergencies the man is swayed more by his feelings than his thoughts.
We have assigned to resolution the office of removing the torments of doubt, and the dangers of delay, when there are no sufficient motives for guidance
[tr. Graham (1874)]
Resolution is an act of courage in a single instance, and, if it becomes a characteristic trait, a habit of the mind. But here we do not mean courage in facing physical danger, butr courage in facing responsiblity, therefore to a certain extent in facing moral danger. This has often been called courage d'esprit, on the ground that it springs from the intellect, but it is not on that account for an act of the intellect but one of feeling. Mere intellect is not quite courage, for we often see the cleverest people devoid of resolution. The intellect must first, therefore, awaken the feeling of courage to be maintained and supported by it, because in emergencies of the moment man is governed more by his feelings than by his thoughts.
We have assigned to resolution the office of removing the torments of doubt and the dangers of hesitation when there are no sufficient motives for guidance.
[tr. Jolles (1943)]
Quotations about:
emotion
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
When valor preys on reason,
It eats the sword it fights with.William Shakespeare (1564-1616) English dramatist and poet
Antony and Cleopatra, Act 3, sc. 13, ll. 240-41 [Enobarbus] (1607)
(Source)
And the host laughed and wept, and in the midst of their merriment and tears the clear voice of the minstrel rose like silver and gold, and all men were hushed. And he sang to them, now in the Elven-tongue, now in the speech of the West, until their hearts, wounded with sweet words, overflowed, and their joy was like swords, and they passed in thought out to regions where pain and delight flow together and tears are the very wine of blessedness.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 3: The Return of the King, Book 6, ch. 4 “The Field of Cormallen” (1955)
(Source)
It is compassion rather than the principle of justice which can guard us against being unjust to our fellow men.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 140 (1955)
(Source)
Try to remember this: what you project
Is what you will perceive; what you perceive
With any passion, be it love or terror,
May take on whims and powers of its own.
There is a road from the eye to the heart that does not go through the intellect. Men do not quarrel about the meaning of sunsets; they never dispute that the hawthorn says the best and wittiest thing about the spring.
Gilbert Keith Chesterton (1874-1936) English journalist and writer
“A Defence of Heraldry,” The Defendant (1901)
(Source)
The Intellect engages us in the pursuit of Truth. The Passions impel us to Action.
[Cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 35 (1.35) / sec. 132 (44 BC) [Barnes (1814)]
(Source (Latin)). Alternate translation:
Reflection is chiefly employed in the investigation of truth, appetite impels to action.
[tr. McCartney (1798)]
Reflection chiefly applies itself in the search of truth. Appetite prompts us to action.
[tr. Edmonds (1865)]
Thought is occupied chiefly in seeking the truth; impulse urges to action.
[tr. Peabody (1883)]
Thought is employed in the discovery of truth, appetite impels to action.
[tr. Gardiner (1899)]
Thought is occupied chiefly with the discovery of truth; impulse prompts to action.
[tr. Miller (1913)]
Thought is mostly expended in seeking out the truth, passion urges men to action.
[tr. Edinger (1974)]
The head never rules the heart, but just becomes its partner in crime.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
(Source)
The truth is generally seen, rarely heard; seldom she comes in elemental purity, especially from afar; there is always some admixture of the moods of those through whom she has passed. The passions tinge her with their colors wherever they touch her, sometimes favorably, sometimes the reverse.
[La verdad ordinariamente se ve, extravagantemente se oye; raras vezes llega en su elemento puro, y menos quando viene de lejos; siempre trae algo de mixta, de los afectos por donde passa; tiñe de sus colores la passión quanto toca, ya odiosa, ya favorable.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 80 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translation:
Truth is more often seen than heard. Seldom does it reach us unalloyed, even less so when it comes from afar. It is always blended with the emotions it has passed through. Emotion taints everything it touches, making it odious or favorable.
[tr. Maurer (1992)]
Wretchedness is caused by emotional disturbances, and the happy life by calmness, and disturbance takes two forms — anxiety and fear in expecting evils, ecstatic joy and lustful thoughts in misunderstanding good things, all of which are at variance with with wisdom and reason. Accordingly, if a man possesses self-control and consistency, and is without fear, distress, excitability, or lust, is he not happy? But this is the nature of the wise man always, so he is happy always.
[Atque cum perturbationes animi miseriam, sedationes autem vitam efficiant beatam, duplexque ratio perturbationis sit, quod aegritudo et metus in malis opinatis, in bonorum autem errore laetitia gestiens libidoque versetur, quae omnia cum consilio et ratione pugnent, his tu tam gravibus concitationibus tamque ipsis inter se dissentientibus atque distractis quem vacuum solutum liberum videris, hunc dubitabis beatum dicere? atqui sapiens semper ita adfectus est; semper igitur sapiens beatus est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 5, ch. 15 (5.15) / sec. 43 (45 BC) [tr. Davie (2017)]
(Source)
(Source (Latin)). Alternate translations:
Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]
But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]
But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]
But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]
Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]
Emotion doesn’t travel in a straight line. Like water, our feelings trickle down through cracks and crevices, seeking out the little pockets of neediness and neglect, the hairline fractures in our character usually hidden from public view.
Sue Grafton (1940-2017) American novelist, screenwriter
“I” is for Innocent (1992)
For one’s emotional state is always determined by the oddest and most accidental things, and it is precisely the most superficial factors that often fortify or diminish our courage.
Stefan Zweig (1881-1942) Austrian novelist, playwright, journalist, biographer
Beware of Pity (1939)
(Source)
A cloudy day, or a little sunshine, have as great an influence on the constitutions as the most real blessings or misfortunes.
Joseph Addison (1672-1719) English essayist, poet, statesman
The Spectator #162 (5 Sep 1711)
(Source)
But feeling is so different from knowing. My common sense tells me all you can say, but there are times when common sense has no power over me. Common nonsense takes possession of my soul.
I must learn to love the fool in me, the one who feels too much, talks too much, takes too many chances, wins sometimes and loses often, lacks self-control, loves and hates, hurts and gets hurt, promises and breaks promises, laughs and cries. It alone protects me against that utterly self-controlled, masterful tyrant whom I also harbor and who would rob me of human aliveness, humility, and dignity, but for my fool.
Theodore Isaac Rubin (1923-2019) American psychiatrist and author
Love Me, Love My Fool (1976)
Sometimes quoted in the second person.
Laugh if you will,
My queen, but let me be a woman still.
You fairies love where love is wise and just;
We mortal women love because we must.Charlton Miner Lewis (1866-1923) American scholar of English literature, author
Gawayne and the Green Knight, Canto 2 “Elfinhart” (1903)
(Source)
The emotions I feel are no more meant to be shown in their unadulterated state than the inner organs by which we live.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
The Life of the Mind (1978)
(Source)
What a strange machine man is! You fill him with bread, wine, fish, and radishes, and out comes sighs, laughter, and dreams.
Nikos Kazantzakis (1883-1957) Greek writer and philosopher
Zorba the Greek, ch. 23 (1946)
Newton and Descartes started to try and prove that God existed in the same way as they would try and prove something in the laboratory or with their mathematics … And when you try and mix science and religion you get bad science and bad religion. The two are doing two different things. … Science can give you a diagnosis of cancer. It can even cure your disease, but it cannot touch your grief and disappointment, nor can it help you to die well.
Karen Armstrong (b. 1944) British author, comparative religion scholar
“The Reason of Faith,” Interview with Michael Brunton, Ode (Sep-Oct 2009)
(Source)
A woman should never take a lover without the consent of her heart; nor a husband without the concurrence of her reason.
Anne "Ninon" de l'Enclos (1620-1705) French author, courtesan, patron of the arts [Ninon de Lenclos, Ninon de Lanclos]
The Memoirs of Ninon de L’Enclos, Vol. 1, “Life and Character” (1761)
(Source)
NEMO: What you fail to understand is the power of hate. It can fill the heart as surely as love can.
Earl Felton (1909-1972) American screenwriter
20,000 Leagues Under the Sea, screenplay (1954) [with Richard Fleischer]
(Source)
Explaining his campaign on wagers of war. Based on the novel by Jules Verne (1870). The words are not in the novel.
Political campaigns tend to be exercises in progressive degeneration. The steady increase, week after week, in excitement and strain and weariness produces an oversimplification of issues, an over dramatization of alternatives, a growing susceptibility to extreme and catastrophic statements. Candidates find themselves shouting things in the fall that they would never dream of whispering in the summer.
Arthur M. Schlesinger, Jr. (1917-2007) American historian, author, social critic
The Age of Roosevelt, ch. 33, sec. 8 (1960)
(Source)
One must not always think that feeling is everything. Art is nothing without form.
Never apologize for showing feeling, my friend. Remember that when you do so, you apologize for truth.
Benjamin Disraeli (1804-1881) English politician and author
Contarini Fleming, ch. 13 (1832)
(Source)
We have all heard enough to fill a book about Dr. Johnson’s incivilities. I wish they would compile another book consisting of Dr. Johnson’s apologies. There is no better test of a man’s ultimate chivalry and integrity than how he behaves when he is wrong; and Johnson behaved very well. He understood (what so many faultlessly polite people do not understand) that a stiff apology is a second insult. He understood that the injured party does not want to be compensated because he has been wronged; he wants to be healed because he has been hurt.
Gilbert Keith Chesterton (1874-1936) English journalist and writer
“The Real Dr. Johnson,” The Common Man (1950)
Prejudices are what fools use for reason.
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
(Attributed)
If the old fairy-tale ending ‘They lived happily ever after’ is taken to mean ‘They felt for the next fifty years exactly as they felt the day before they were married’’, then it says what probably never was nor ever would be true, and would be highly undesirable if it were. Who could bear to live in that excitement for even five years? What would become of your work, your appetite, your sleep, your friendships?
C.S. Lewis (1898-1963) English writer and scholar [Clive Staples Lewis]
Mere Christianity, “Christian Marriage” (1952)
(Source)
What we call ‘being in love’ is a glorious state, and, in several ways, good for us. It helps to make us generous and courageous, it opens our eyes not only to the beauty of the beloved but to all beauty, and it sub-ordinates (especially at first) our merely animal sexuality; in that sense, love is the great conqueror of lust. No one in his senses would deny that being in love is far better than either common sensuality or cold self-centredness.
But, as I said before, ‘the most dangerous thing you can do is to take any one impulse of our own nature and set it up as the thing you ought to follow at all costs’. Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. Now no feeling can be relied on to last in its full intensity, or even to last at all. Knowledge can last, principles can last, habits can last; but feelings come and go. And in fact, whatever people say, the state called ‘being in love’ usually does not last.
C.S. Lewis (1898-1963) English writer and scholar [Clive Staples Lewis]
Mere Christianity, Book 3, ch. 6 “Christian Marriage” (1952)
(Source)
Hearts can break. Yes. Hearts can break. Sometimes I think it would be better if we died when they did, but we don’t.
Stephen King (b. 1947) American author
Hearts in Atlantis (1999)
Our Passions, Ambition, Avarice, Love, Resentment &c possess so much metaphysical Subtilty and so much overpowering Eloquence, that they insinuate themselves into the Understanding and the Conscience and convert both to their Party. And I may be deceived as much as any of them, when I Say, that Power must never be trusted without a Check.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Letter to Thomas Jefferson (2 Feb 1816)
(Source)
Reason! reason! … As much as you like; but beware of thinking that it answers to everything, suffices for everything, satisfies everything. This mother loses her child: will reason comfort her? Does cool reason counsel the inspired poet, the heroic warrior, the lover? Reason guides but a small part of man, and that the least interesting. The rest obeys feeling, true or false, and passion, good or bad.
Joseph Roux (1834-1886) French Catholic priest
Meditations of a Parish Priest: Thoughts, ch. 4, #95 (1886)
(Source)
I am an atheist, out and out. It took me a long time to say it. I’ve been an atheist for years and years, but somehow I felt it was intellectually unrespectable to say one was an atheist, because it assumed knowledge that one didn’t have. Somehow it was better to say one was a humanist or an agnostic. I finally decided that I’m a creature of emotion as well as of reason. Emotionally I am an atheist. I don’t have the evidence to prove that God doesn’t exist, but I so strongly suspect he doesn’t that I don’t want to waste my time.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
Free Inquiry (Spring 1982)
Emotion, whether of ridicule, anger, or sorrow, — whether raised at a puppet show, a funeral, or a battle, — is your grandest of levelers. The man who would be always superior should be always apathetic.
Edward George Bulwer-Lytton (1803-1873) English novelist and politician
Devereux, Book 2, ch. 1 (1829)
Let’s not forget that the little emotions are the great captains of our lives, and we obey them without realizing it.
He failed to realized that the public is bored by foreign affairs until a crisis arises; and that then it is guided by feelings rather than thoughts.
Harold Nicolson (1886-1968) English diplomat, author, diarist, politician
The Evolution of Diplomacy, 4.3 (1954)
Endow the Living — with the Tears —
You squander on the Dead.Emily Dickinson (1830-1886) American poet
“Endow the Living — with the Tears –” (1862)
Between grief and nothing I will take grief.
William Faulkner (1897-1962) American novelist
The Wild Palms (1939)
The voice of passion is better than the voice of reason.
The passionless cannot change history.Czesław Miłosz (1911-2004) Polish-Lithuanian poet, essayist, diplomat
“The Child of Europe” (1946)
(Source)
Reasoning will never make a Man correct an ill Opinion, which by Reasoning he never acquired.
Jonathan Swift (1667-1745) English writer and churchman
“Letter to a Young Clergyman” (9 Jan 1720)
(Source)
Earliest version of this general sentiment, which has been attributed to (or at times borrowed by) figures such as Sydney Smith, Fisher Ames, and Lyman Beecher.
For more information about this quotation: You Cannot Reason People Out of Something They Were Not Reasoned Into – Quote Investigator.
In short, we can judge by nothing but Appearances, and they are very apt to deceive us. Some put on a gay chearful Outside, and appear to the World perfectly at Ease, tho’ even then, some inward Sting, some secret Pain imbitters all their Joys, and makes the Balance even: Others appear continually dejected and full of Sorrow; but even Grief itself is sometimes pleasant, and Tears are not always without their Sweetness: Besides, Some take a Satisfaction in being thought unhappy, (as others take a Pride in being thought humble,) these will paint their Misfortunes to others in the strongest Colours, and leave no Means unus’d to make you think them thoroughly miserable; so great a Pleasure it is to them to be pitied; Others retain the Form and outside Shew of Sorrow, long after the Thing itself, with its Cause, is remov’d from the Mind; it is a Habit they have acquir’d and cannot leave.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher
“A Dissertation on Liberty and Necessity” (1725)
(Source)
Nothing for preserving the body like having no heart.
The man who has no tincture of philosophy goes through life imprisoned in the prejudices derived from common sense, from the habitual beliefs of his age or his nation, and from convictions which have grown up in his mind without the co-operation or consent of his deliberate reason.
Bertrand Russell (1872-1970) English mathematician and philosopher
The Problems of Philosophy, ch. 15 “The Value of Philosophy” (1912)
The ruling passion, be it what it will,
The ruling passion conquers reason still.Alexander Pope (1688-1744) English poet
Moral Essays 3.153 (1731-1735)
That thro certain Humours or Passions, and from Temper merely, a Man may be completely miserable; let his outward Circumstances be ever so fortunate.
Anthony Cooper, 3rd Earl of Shaftesbury (1671-1713) English politician and philosopher
“An Inquiry Concerning Virtue, or Merit”
Happiness is not an ideal of reason but of imagination.
Immanuel Kant (1724-1804) German philosopher
Groundwork of the Metaphysics of Morals [Grundlegung zur Metaphysik der Sitten] (1785)
A man makes his inferiors his superiors by heat. […] Self-control is the rule.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Social Aims,” Letters and Social Aims (1876)
(Source)
Poetry demands a man with special gift for it, or else one with a touch of madness in him; the former can easily assume the required mood, and the latter may be actually beside himself with emotion.
[διὸ εὐφυοῦς ἡ ποιητική ἐστιν ἢ μανικοῦ: τούτων γὰρ οἱ μὲν εὔπλαστοι οἱ δὲ ἐκστατικοί εἰσιν.]
Aristotle (384-322 BC) Greek philosopher
Poetics [Περὶ ποιητικῆς, De Poetica], ch. 17 / 1455a.33 (c. 335 BC) [tr. Bywater (1909)]
(Source)
Original Greek. Fyfe (below) notes μανικός to mean "genius to madness near allied," and adds "Plato held that the only excuse for a poet was that he couldn't help it." A possible source of Seneca's "touch of madness" attribution to Aristotle. Alternate translations:
Poetry implies either a happy gift of nature or a strain of madness. In the one case a man can take the mould of any character; in the other, he is lifted out of his proper self.
[tr. Butcher (1895)]
Poetry is the work for the finely constituted or the hysterical; for the hysterical are impressionable, whereas the finely constituted are liable to outbursts.
[tr. Margoliouth (1911); whiles this seems backward, Margoliouth further explains in his footnote.]
Poetry needs either a sympathetic nature or a madman, the former being impressionable and the latter inspired.
[tr. Fyfe (1932)]
Hence the poetic art belongs either to a naturally gifted person or an insane one, since those of the former sort are easily adaptable and the latter are out of their senses.
[tr. Sachs (2006)]
In order to write tragic poetry, you must be either a genius who can adapt himself to anything, or a madman who lets himself get carried away.
[tr. Kenny (2013)]
All this was inspired by the principle — which is quite true in itself — that in the big lie there is always a certain force of credibility; because the broad masses of a nation are always more easily corrupted in the deeper strata of their emotional nature than consciously or voluntarily; and thus in the primitive simplicity of their minds they more readily fall victims to the big lie than the small lie, since they themselves often tell small lies in little matters but would be ashamed to resort to large-scale falsehoods.
Adolph Hitler (1889-1945) German leader
Mein Kampf [My Struggle], Vol. 1, ch. 10 (1925)
The more important the emotion is, the fewer words required to express it:
Will you go out with me?
I think I like you.
I care for you.
I love you.
Marry me.
Goodbye.J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
rec.arts.sf.tv.babylon5.moderated, “A Quote by JMS” (31 Jan 2008)
(Source)
Straczynski is quoting something he'd previously written on the death of Andreas Katsulas (Feb 2006). A variant of the quote can be found as a sig line at least as far back as Sep 2007:
I had this theory that the more important and intimate the emotion, the fewer words are required to express it.
First it's in dating: "Will you go out with me?" Six words.
"Honey, I care for you." Five words.
"You matter to me." Four words.
"I love you." Three words.
"Marry me." Two words.
But what's left? What's the one most important and intimate word you can ever say to somebody?
It's "goodbye."
A man who does not possess himself enough to hear disagreeable things without visible marks of anger and change of countenance, or agreeable ones without sudden bursts of joy and expansion of countenance, is at the mercy of every artful knave or pert coxcomb.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #183 (22 May 1749)
A strong mind is one which does not lose its balance even under the most violent excitement.
[Ein starkes Gemüt ist ein solches, welches auch bei den heftigsten Regungen nicht aus dem Gleichgewicht kommt.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1832) [tr. Graham (1873)]
(Source)
(Source (German)). Alternate translations:
A stout heart is one which does not lose its balance even under the most violent excitement.
[tr. Jolles (1943)]
A strong character is one that will not be unbalanced by the most powerful emotions.
[tr. Howard & Paret (1976)]
We are constantly railing against the passions; we ascribe to them all of man’s afflictions, and we forget that they are also the source of all his pleasures.
Denis Diderot (1713-1784) French editor, philosopher
Pensées Philosophiques [Philosophical Thoughts] (1746)
Alt. trans.: "One declaims endlessly against the passions; one imputes all of man's suffering to them. One forgets that they are also the source of all his pleasures."
Here is my secret. It is very simple. It is only with the heart that one can see rightly; What is essential is invisible to the eye.
[Voici mon secret. Il est très simple: on ne voit bien qu’avec le cœur. L’essentiel est invisible pour les yeux.]
Antoine de Saint-Exupéry (1900-1944) French writer, aviator
Le Petit Prince [The Little Prince] (1943)
Alternate translations:
- "Here is my secret. It is very simple: one sees well only with the heart. The essential is invisible to the eyes."
- "The essential things in life are seen not with the eyes, but with the heart."
Once you touch the biographies of human beings, the notion that political beliefs are logically determined collapses like a pricked balloon.
Walter Lippmann (1889-1974) American journalist and author
A Preface to Morals, ch. 7 (1913)
(Source)
Hence a young man is not a proper hearer of lectures on political science; for he is inexperienced in the actions that occur in life, but its discussions start from these and are about these; and, further, since he tends to follow his passions, his study will be vain and unprofitable, because the end aimed at is not knowledge but action.
[διὸ τῆς πολιτικῆς οὐκ ἔστιν οἰκεῖος ἀκροατὴς ὁ νέος: ἄπειρος γὰρ τῶν κατὰ τὸν βίον πράξεων, οἱ λόγοι δ᾽ ἐκ τούτων καὶ περὶ τούτων: ἔτι δὲ τοῖς πάθεσιν ἀκολουθητικὸς ὢν ματαίως ἀκούσεται καὶ ἀνωφελῶς, ἐπειδὴ τὸ τέλος ἐστὶν οὐ γνῶσις ἀλλὰ πρᾶξις.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 3 (1.3.5-6) / 1095a.2-5 (c. 325 BC) [tr. Ross (1908)]
(Source)
(Source (Greek)). Alternate translations:
Hence the young man is not a fit student of Moral Philosophy, for he has no experience in the actions of life, while all that is said presupposes and is concerned with these: and in the next place, since he is apt to follow the impulses of his passions, he will hear as though he heard not, and to no profit, the end in view being practice and not mere knowledge.
[tr. Chase (1847), ch. 1]
And hence it is that a young man is not a fit student of the art political; for he has had no experience in matters of daily life, with which matters our premises are concerned, and of which our conclusions treat. And since, moreover, he is prone to follow his desires, he will listen without purpose, and so without benefit. For the true object of ethical study is not merely the knowledge of what is good, but the application of that knowledge.
[tr. Williams (1869), sec. 3]
Hence the young are not proper students of political science, as they have no experience of the actions of life which form the premises and subjects of the reasonings. Also it may be added that from their tendency to follow their emotions they will not study the subject to any purpose or profit, as its end is not knowledge but action.
[tr. Welldon (1892), ch. 1]
And hence a young man is not qualified to be a student of Politics; for he lacks experience of the affairs of life, which form the data and the subject-matter of Politics. Further, since he is apt to be swayed by his feelings, he will derive no benefit from a study whose aim is not speculative but practical.
[tr. Peters (1893)]
Hence the young are not fit to be students of Political Science. For they have no experience of life and conduct, and it is these that supply the premisses and subject matter of this branch of philosophy. And moreover they are led by their feelings; so that they will study the subject to no purpose or advantage, since the end of this science is not knowledge but action.
[tr. Rackham (1934)]
That is why a young person is not a suitable audience for politics. For he has no experience with the actions of life, and the accounts are in accord with these and concerned with these. Further, since he tends to follow his feelings, it will be pointless and not beneficial to him to be in the audience, since the end is not knowledge but action.
[tr. Reeve (1948)]
In view of this, a young man is not a proper student of [lectures on] politics; for he is inexperienced in actions concerning human life, and discussions proceed from [premisses concerning those actions] and deal with [those actions]. Moreover, being disposed to follow his passions, he will listen in vain and without benefit, since the end of such discussions is not knowledge but actions.
[tr. Apostle (1975), ch. 1]
This is why a young man is not a fit person to attend lectures on political science, because he is not versed in the practical business of life from which politics draws its premisses and subject matter. Besides, he tends to follow his feelings, with the result that he will make no headway and derive no benefit from his course, since the object of it is not knowledge but action.
[tr. Thomson/Tredennick (1976)]
This is why a youth is not a suitable student of political science; for he lacks experience of the actions of life which political science argues from and about. Moreover, since he tends to be guided by his feelings, his study will be futile and useless; for its end is action, not knowledge.
[tr. Irwin/Fine (1995)]
This is why a young person is not fitted to hear lectures on political science, since our discussions begin from and concern the actions of life, and of these he has no experience. Again, because of his tendency to follow his feelings, his studies will be useless and to no purpose, since the end of the study is not knowledge but action.
[tr. Crisp (2000)]
Hence of the political art, a young person is not an appropriate student, for he is inexperienced in the actions pertaining to life, and the arguments are based on these actions and concern them. Further, because he is disposed to follow the passions, he will listen pointlessly and unprofitably, since the end involved is not knowledge but action.
[tr. Bartlett/Collins (2011)]
Note that this passage was the basis for these lines from Shakespeare, Troilus and Cressida, Act 2, sc. 2, l. 165 (1609):
Young men, whom Aristotle thought
Unfit to hear moral philosophy