My theory has always been that if we are to dream, the flatteries of hope are as cheap, and pleasanter than the gloom of despair.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to François de Marbois (14 Jun 1817)
(Source)
Quotations about:
goal
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
All’s well that ends well. Still the fine’s the crown.
Whate’er the course, the end is the renown.William Shakespeare (1564-1616) English dramatist and poet
All’s Well That Ends Well, Act 4, sc. 4, l. 39ff [Helena] (1602?)
(Source)
War should be made with no other view than the attainment of peace.
[Bellum autem ita suscipiatur, ut nihil aliud nisi pax quaesita videatur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 23 (1.23) / sec. 80 (44 BC) [tr. McCartney (1798)]
(Source)
(Source (Latin)). Alternate translations:
And as for war, it should never be undertaken with any other aim, but only that of obtaining an honourable peace.
[tr. Cockman (1699)]
Now in engaging in war we ought to make it appear that we have no other view but peace.
[tr. Edmonds (1865)]
But war should be undertaken in such a way that it may seem nothing else than a quest of peace.
[tr. Peabody (1883)]
We should only take up arms when it is evident that peace is the one object we pursue.
[tr. Gardiner (1899)]
We should so enter upon war as to show that our only desire is peace.
[ed. Harbottle (1906)]
War, however, should be undertaken in such a way as to make it evident that it has no other object than to secure peace.
[tr. Miller (1913)]
You should start a war, moreover, in such a way that you clearly have no other object than peace.
[tr. Edinger (1974)]
There are two tragedies in life. One is not to get your heart’s desire. The other is to get it.
George Bernard Shaw (1856-1950) British playwright and critic
Man and Superman, Act 4 [Mendoza] (1903)
(Source)
See Wilde, eleven years earlier. More discussion quote: There Are Only Two Tragedies. One Is Not Getting What One Wants, and the Other Is Getting It – Quote Investigator.
In this world there are only two tragedies. One is not getting what one wants, and the other is getting it.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
Lady Windermere’s Fan, Act 3 [Dumby] (1892)
(Source)
More discussion of this quote: There Are Only Two Tragedies. One Is Not Getting What One Wants, and the Other Is Getting It – Quote Investigator.
Humanity will ever seek but never attain perfection. Let us at least survive and go on trying.
Dora, Countess Russell (1894-1986) British author, feminist, social activist [Dora Russell, née Black]
The Religion of the Machine Age (1983)
Power is like money. You can usually get it if you’re competent and it’s the only thing you want in life.
Consequently, happiness is not found in amusement, for it would be also absurd to maintain that the end of man is amusement and that men work and suffer all their life for the sake of amusement. For, in short, we choose everything for the sake of something else, except happiness, since happiness is the end of a man. So to be serious and work hard for the sake of amusement appears foolish and very childish, but to amuse oneself for the sake of serious work seems, as Anacharsis put it, to be right; for amusement is like relaxation, and we need relaxation since we cannot keep on working hard continuously. Thus amusement is not the end, for it is chosen for the sake of serious activity.
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 10, ch. 6, sec. 6 (10.6.6) / 1176b.28ff (c. 325 BC) [tr. Apostle (1975)]
(Source)
(Source (Greek)). Alternate translations:
Happiness then stands not in amusement; in fact the very notion is absurd of the End being amusement, and of one’s toiling and enduring hardness all one’s life long with a view to amusement: for everything in the world, so to speak, we choose with some further End in view, except Happiness, for that is the End comprehending all others. Now to take pains and to labour with a view to amusement is plainly foolish and very childish: but to amuse one’s self with a view to steady employment afterwards, as Anacharsis says, is thought to be right: for amusement is like rest, and men want rest because unable to labour continuously. Rest, therefore, is not an End, because it is adopted with a view to Working afterwards.
[tr. Chase (1847), ch. 5]
And, hence it follows, that happiness does not consist in mere amusement. For, it is inconceivable that amusement should be the end and consummation of everything, and that a man should endure a lifetime of labour and suffering, with nothing higher than amusement in view. And this would be the case, were happiness identical with mere amusement. For there is, indeed, nothing whatever upon earth which we do not choose for the sake of something else beyond itself, with the one exception of happiness -- happiness being the one end of all things els. Now, that all earnestness and toil should tend to no higher end than mere amusement, is a view of life which is worse than childish, and fit only for a fool. But the saying of Anacharsis, "play makes us fit for work," would seem to be well spoken; for it would seem that amusement is a species of rest, and that men stand in need of rest, inasmuch as continuous exertion is not possible. And, hence, rest cannot be an end in itself, inasmuch as it is only sought with view to subsequent action.
[tr. Williams (1869)]
Happiness then does not consist in amusement. It would be paradoxical to hold that the end of human life is amusement, and that we should toil and suffer all our life for the sake of amusing ourselves. For we may be said to desire all things as means to something else except indeed happiness, as happiness is the end or perfect state. It appears to be foolish and utterly childish to take serious trouble and pains for the sake of amusement. But to amuse oneself with a view to being serious seems to be right, as Anacharsis says; for amusement is a kind of relaxation, and it is because we cannot work for ever that we need relaxation. Relaxation then is not an end. We enjoy it as a means to activity.
[tr. Welldon (1892)]
Happiness, therefore, does not consist in amusement; and indeed it is absurd to suppose that the end is amusement, and that we toil and moil all our life long for the sake of amusing ourselves. We may say that we choose everything for the sake of something else, excepting only happiness; for it is the end. But to be serious and to labour for the sake of amusement seems silly and utterly childish; while to amuse ourselves in order that we may be serious, as Anacharsis says, seems to be right; for amusement is a sort of recreation, and we need recreation because we are unable to work continuously. Recreation, then, cannot be the end; for it is taken as a means to the exercise of our faculties.
[tr. Peters (1893), 10.6.6]
Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one's life in order to amuse oneself. For, in a word, everything that we choose we choose for the sake of something else -- except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity.
[tr. Ross (1908)]
It follows therefore that happiness is not to be found in amusements. Indeed it would be strange that amusement should be our End -- that we should toil and moil all our life long in order that we may amuse ourselves. For virtually every object we adopt is pursued as a means to something else, excepting happiness, which is an end in itself; to make amusement the object of our serious pursuits and our work seems foolish and childish to excess: Anacharsis' motto, Play in order that you may work, is felt to be the right rule. For amusement is a form of rest; but we need rest because we are not able to go on working without a break, and therefore it is not an end, since we take it as a means to further activity.
[tr. Rackham (1934)]
Hence happiness does not lie in amusement, since it would indeed be strange if the end were amusement and we did all the work we do and suffered evil all our live for the sake of amusing ourselves. For, in a word, we choose everything -- except happiness, since end it is -- for the sake of something else. But to engage in serious matters and to labor for the sake of amusement would evidently be silly and utterly childish. On the contrary, "amusing ourselves so as to engage in serious matters," as Anacharsis puts it, seems to be correct. For amusement is like relaxation, and it is because people cannot labor continuously that they need relaxation. End, then, relaxation is not, since it occurs for the sake of activity.
[tr. Reeve (1948)]
It follows that happiness does not consist in amusement. Indeed, it would be paradoxical if the end were amusement; if we toiled and suffered all our lives long to amuse ourselves. For we choose practically everything for the sake of something else, except happiness, because it is the end. To spend effort and toil for the sake of amusement seems silly and unduly childish; but on the other hand the maxim of Anacharsis, "Play to work harder," seems to be on the right lines, because amusement is a form of relaxation, and people need relaxation because they cannot exert themselves continuously. Therefore relaxation is not an end, because it is taken for the sake of activity.
[tr. Thomson/Tredennick (1976)]
Happiness, then, is not found in amusement, for it would be absurd if the end were amusement, and our lifelong efforts and sufferings aimed at amusing ourselves. For we choose practically everything for some other end -- except for happiness, since it is the end; but serious work and toil amed only at amusement appears stupid and excessively childish. Rather, it seems correct to amuse ourselves so that we can do something serous, as Anacharsis says; for amusement would seem to be relaxation, and it is because we cannot toil continuously that we require relaxation. Relaxation, then, is not the end, since we pursue it to prepare for activity.
[tr. Irwin/Fine (1995)]
Happiness, then, does not consist in amusement, because it would be absurd if our end were amusement, and we laboured and suffered all of our lives for the sake of amusing ourselves. For we choose virtually everything for the sake of something else, except happiness, since it is the end; but serious work and exertion for the sake of amusement is manifestly foolish and extremely childish. Rather, as Anacharsis puts it, what seems correct is amusing ourselves so that we can engage in some serious work, since amusement is like relaxation, and we need relaxation because we cannot continuously exert ourselves. Relaxation, then, is not an end, since it occurs for the sake of activity.
[tr. Crisp (2000)]
A goal without a plan is just a wish.
Antoine de Saint-Exupéry (1900-1944) French writer, aviator
(Spurious)
The earliest version of this quote is found as an anonymous proverb in Joan Horbiak, 50 Ways to Lose Ten Pounds (1995). The earliest association with Saint-Exupéry dates to around 2007. It's sometimes further pinned down to The Little Prince (1943); it does not appear there, but that's Saint-Exupéry's best-known book.
All men should strive to learn before they die what they are running from, and to, and why.
James Thurber (1894-1961) American cartoonist and writer
“The Shore and the Sea,”, Moral, Further Fables for Our Time (1956)
The life of making money is a life people are, as it were, forced into, and wealth is clearly not the good we are seeking, since it is merely useful, for getting something else.
[ὁ δὲ χρηματιστὴς βίαιός τις ἐστίν, καὶ ὁ πλοῦτος δῆλον ὅτι οὐ τὸ ζητούμενον ἀγαθόν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 5 (1.5, 1096a.5) (c. 325 BC) [tr. Crisp (2000)]
(Source)
Rackham notes the term βίαιος (translated under compulsion/constraint) is "literally ‘violent’; the adjective is applied to the strict diet and and laborious exercises of athletes, and to physical phenomena such as motion, in the sense of ‘constrained,’ ‘not natural.’"
(Source (Greek)). Alternate translations:
As for the life of money-making, it is one of constraint, and wealth manifestly is not the good we are seeking, because it is for use, that is, for the sake of something further.
[tr. Chase (1847), ch. 3]
As for the money-getting life, it violates the natural fitness of things. Wealth is clearly not the absolute good of which we are in search, for it is a utility, and nonly desirable as a means.
[tr. Williams (1869)]
The life of money-making is in a sense a life of constraint, and it is clear that wealth is not the good of which we are in quest; for it is useful in part as a means to something else.
[tr. Welldon (1892), ch. 3]
As for the money-making life, it is something quite contrary to nature; and wealth evidently is not the good of which we are in search, for it is merely useful as a means to something else.
[tr. Peters (1893)]
The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
[tr. Ross (1908)]
The Life of Money-making is a constrained kind of life, and clearly wealth is not the Good we are in search of, for it is only good as being useful, a means to something else.
[tr. Rackham (1934), 1.5.8]
The life of a moneymaker is in a way forced, and wealth is clearly not the good we are looking for, since it was useful and for the sake of something else.
[tr. Reeve (1948), ch. 5]
As for the life of a money-maker, it is one of tension; and clearly the good sought is not wealth, for wealth is instrumental and is sought for the sake of something else.
[tr. Apostle (1975), ch. 3]
As for the life of the businessman, it does not give him much freedom of action. Besides, wealth is obviously not the good that we are seeking, because it serves only as a means; i.e., for getting something else.
[tr. Thomson/Tredennick (1976)]
The moneymaking life is characterized by a certain constraint, and it is clear that wealth is not the good being sought, for it is a useful thing and for the sake of something else.
[tr. Bartlett/Collins (2011)]
To get home you had to end the war. To end the war was the reason you fought it. The only reason.
Paul Fussell (1924-2012) American cultural and literary historian, author, academic
Wartime: Understanding and Behavior in the Second World War, ch. 11 (1989)
(Source)
Everyone loves the Revolution. We only disagree on whether it has occurred.
James Richardson (b. 1950) American poet
“Vectors: 56 Aphorisms and Ten-second Essays,” Michigan Quarterly Review, # 8 (Spring 1999)
(Source)
It is never until one realizes that one means something to others that one feels there is any point or purpose in one’s own existence.
Stefan Zweig (1881-1942) Austrian novelist, playwright, journalist, biographer
Beware of Pity (1939)
I made up my mind long ago to follow one cardinal rule in all my writing — to be clear. I have given up all thought of writing poetically or symbolically or experimentally, or in any of the other modes that might (if I were good enough) get me a Pulitzer prize. I would write merely clearly and in this way establish a warm relationship between myself and my readers, and the professional critics — Well, they can do whatever they wish.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
Nemesis, “Author’s Note” (1989)
(Source)
Every man is in some sort a failure to himself. No one ever reaches the heights to which he aspires.
Boredom therefore can arise from the cessation of habitual functions, even though these may be boring too. It is also the shriek of unused capacities, the doom of serving no great end or design, or contributing to no master force.
But no moral philosopher, from Aristotle to Aquinas, to John Locke and Adam Smith, divorced economics from a set of moral ends or held the production of wealth to be an end in itself; rather it was seen as a means to the realization of virtue, a means of leading a civilized life.
Daniel Bell (1919-2011) American sociologist, writer, editor, academic
The Cultural Contradictions of Capitalism (1976)
By doing just a little every day, I can gradually let the task completely overwhelm me.
Ashleigh Brilliant (b. 1933) Anglo-American writer, epigramist, cartoonist
Pot-Shots, #1194
Writing isn’t about making money, getting famous, getting dates, getting laid, or making friends. In the end, it’s about enriching the lives of those who will read your work, and enriching your own life, as well. It’s about getting up, getting well, and getting over. Getting happy, okay? Getting happy. […] Writing is magic, as much the water of life as any other creative art. The water is free. So drink. Drink and be filled up.
If you believe you have a just cause, an important message, or a key contribution to make, you will be just as innovative as a college freshman desperate to see his girlfriend six hundred miles away. You will get there any way you can.
Laurie Beth Jones (b. 1952) American author, motivational speaker, leadership coach
Jesus, CEO, “He Was Willing to Do an End Run” (1995)
(Source)
CHARLIE ANDERSON: I wanna say somethin’. I’ve known since the train that we weren’t liable to find him. It was just a hair of a chance that we got Sam back. I knew that. Maybe I knew even before we left home, but somehow I just had to try! And if we don’t try, we don’t do. And if we don’t do, why are we here on this earth?
If you have a garden and a library, you have everything you need.
[Si hortum in bibliotheca habes, deerit nihil.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Familiares [Letters to Friends], Book 9, Letter 4 “To Varro” (9.4) (46-45 BC)
In June 708 AUC. Sometimes rendered "nihil deerit."
Alt. trans.: "If you have a garden in your library, everything will be complete." [Source].
Original Latin in context.
The history of the human race is a continual struggle from darkness towards light. It is, therefore, to no purpose to discuss the use of knowledge; man wants to know, and when he ceases to do so, he is no longer man.
Fridtjof Nansen (1861-1930) Norwegian explorer, scientist, diplomat, humanitarian
“A New Route to the North Pole,” The Forum (Aug 1891)
(Source)
A system must be managed. It will not manage itself. Left to themselves in the Western world, components become selfish, competitive, independent profit centres, and thus destroy the system. The secret is cooperation between components toward the aim of the organization. We can not afford the destructive effect of competition.
W. Edwards Deming (1900-1993) American management consultant, educator
The New Economics for Industry, Government, Education, ch. 3 “Introduction to a System” (1993)
(Source)
He who tries to be holy in order to be happy will assuredly be neither.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
Christian Mysticism, Lecture 1 (1899)
(Source)
After all, the saddest thing that can happen to a man is to carry no burden. To be bent under too great a load is bad; to be crushed by it is lamentable, but even in that there are possibilities that are glorious. But to carry no load at all — there is nothing in that. No one seems to arrive at any goal really worth reaching in this world who does not come to it heavy laden.
Edward Sandford Martin (1856-1939) American writer and editor
In a New Century, ch. 21 “Deafness” (1903)
Quoted by Theodore Roosevelt, Speech, New York State Agricultural Association, Syracuse (7 Sep 1903).
If your dreams don’t scare you, they aren’t big enough.
Muhammad Ali (b. 1942) American boxer [b. Cassius Clay]
(Attributed)
What man actually needs is not a tensionless state but rather the striving and struggling for a worthwhile goal, a freely chosen task.
Viktor Frankl (1905-1997) German-American psychologist, writer
Man’s Search for Meaning, Part 2 (1946)
(Source)
A virtuous, ordinary life, striving for wisdom but never far from folly, is achievement enough.
Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 4 “Consolation for Inadequacy” (2000)
(Source)
Summarizing Montaigne.
There is a loftier ambition than merely to stand high in the world. It is to stoop down and lift mankind a little higher. There is a nobler character than that which is merely incorruptible. It is the character which acts as an antidote and preventive of corruption.
Henry Van Dyke (1852-1933) American clergyman and writer
“Salt,” Baccalaureate Sermon, Harvard University (19 Jun 1898)
(Source)
Focusing your life solely on making a buck shows a certain poverty of ambition.
Barack Obama (b. 1961) American politician, US President (2009-2017)
Commencement Address, Knox College, Galesburg, IL (4 Jun 2005)
(Source)
Mama exhorted her children at every opportunity to “jump at de sun.” We might not land on the sun, but at least we would get off the ground.
Zora Neale Hurston (1891-1960) American writer, folklorist, anthropologist
Dust Tracks on a Road, ch. 2 “My Folks” (1942)
(Source)
The soul that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.
[L’âme qui n’a point de but établi, elle se perd: car comme on dit, c;est n’ètre en aucun lieu que d’être partout.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 8 “Of Idleness” (1580-88) [tr. Frame (1943)]
(Source)
Alt. trans.: "The soul that has no established aim loses itself, for, as it is said, 'He who lives everywhere, lives nowhere.'" [tr. Cotton (1877)]
Alt. trans.: "When the soul is without a definite aim, she gets lost; for, as they say, if you are everywhere you are nowhere." [tr. Screech (1987)]
The proverb referenced is Martial.
An aim in life is the only fortune worth the finding; and it is not to be found in foreign lands, but in the heart itself.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
The Amateur Emigrant, ch. 4 “Steerage Types” (1895)
(Source)
The aims of life are the best defense against death.
Primo Levi (1919-1987) Italian Jewish chemist and writer
The Drowned and the Saved (1988)
Now if of the things we do there is an end which we wish for its own sake […] then clearly this end would be good and the highest good. Will not knowledge of it, then, have a great influence on our way of life, and would we not as a consequence be more likely to attain the desired end, like archers who have a mark to aim at? If so, then we should try to grasp, in outline at least, what that end is and to which of the sciences or faculties it belongs.
[εἰ δή τι τέλος ἐστὶ τῶν πρακτῶν ὃ δι᾽ αὑτὸ βουλόμεθα, τἆλλα δὲ διὰ τοῦτο, καὶ μὴ πάντα δι᾽ ἕτερον αἱρούμεθα （πρόεισι γὰρ οὕτω γ᾽ εἰς ἄπειρον, ὥστ᾽ εἶναι κενὴν καὶ ματαίαν τὴν ὄρεξιν）, δῆλον ὡς τοῦτ᾽ ἂν εἴη τἀγαθὸν καὶ τὸ ἄριστον. ἆρ᾽ οὖν καὶ πρὸς τὸν βίον ἡ γνῶσις αὐτοῦ μεγάλην ἔχει ῥοπήν, καὶ καθάπερ τοξόται σκοπὸν ἔχοντες μᾶλλον ἂν τυγχάνοιμεν τοῦ δέοντος; εἰ δ᾽ οὕτω, πειρατέον τύπῳ γε περιλαβεῖν αὐτὸ τί ποτ᾽ ἐστὶ καὶ τίνος τῶν ἐπιστημῶν ἢ δυνάμεων.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 2 (1.2, 1094a.18ff) (c. 325 BC) [tr. Apostle (1975)]
(Source)
(Source (Greek)). Alternate translations:
Since then of all things which may be done there is some one End which we desire for its own sake, [...] this plainly must be the Chief Good, i.e. the best thing of all. Surely then, even with reference to actual life and conduct, the knowledge of it must have great weight; and like archers, with a mark in view, we shall be more likely to hit upon what is right: and if so, we ought to try to describe, in outline at least, what it is and of which of the sciences and faculties it is the End.
[tr. Chase (1847)]
If then there be some one end of all that we do, for which we wish for its own sake [...] it is evident that this end will be the chief and supreme good. Surely then a scientific knowledge of it will have a critical influence upon our lives, and will make us, like bowmen who have a mark at which to aim, all the more likely to hit upon that which is good. And if this be so, we must endeavour to describe it at least in outline, and to say of what science or of what art it is the province.
[tr. Williams (1869)]
If it is true that in the sphere of action there is an end which we wish for its own sake [...] it is clear this will be the good or the supreme good. Does it not follow then that the knowledge of this supreme good is of great importance for the conduct of life, and that, if we know it, we shall be like archers who have a mark at which to aim, we shall have a better chance of attaining what we want? But, if this is the case, we must endeavor to comprehend, at least in outline, its nature, and the science or faculty to which it belongs.
[tr. Welldon (1892), ch. 1]
If then in what we do there be some end which we wish for on its own account, [...] this evidently will be the good or the best of all things. And surely from a practical point of view it much concerns us to know this good; for then, like archers shooting at a definite mark, we shall be more likely to attain what we want. If this be so, we must try to indicate roughly what it is, and first of all to which of the arts or sciences it belongs.
[tr. Peters (1893)]
If, then, there is some end of the things we do, which we desire for its own sake [...] clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what is right? If so, we must try, in outline at least, to determine what it is, and of which of the sciences or capacities it is the object.
[tr. Ross (1908)]
If therefore among the ends at which our actions aim there be one which we will for its own sake [...] it is clear that this one ultimate End must be the Good, and indeed the Supreme Good. Will not then a knowledge of this Supreme Good be also of great practical importance for the conduct of life? Will it not better enable us to attain our proper object, like archers having a target to aim at? If this be so, we ought to make an attempt to determine at all events in outline what exactly this Supreme Good is, and of which of the sciences or faculties it is the object.
[tr. Rackham (1934)]
If, then, there is some end of things doable in action that we wish for because of itself, [...] it is clear that this will be the good -- that is, the best good. Hence regarding our life as well, won't knowing the good have great influence and -- like archers with a target -- won't we be better able to hit what we should? If so, we should try to grasp in outline, at least, what the good is and to which of the sciences or capacities it properly belongs.
[tr. Reeve (1948)]
So if what is done has some end that we want for its own sake [...] then clearly this will be the good, indeed the chief good. surely, then, knowledge of the good must be very important for our lives? And if, like archers, we have a target, are we not more likely to hit the right mark? If so, we must try at least roughly to comprehend what it is and which science of faculty is concerned with it.
[tr. Crisp (2000)]
If, therefore, there is some end of our actions that we wish for on account of itself, [...] clearly this would be the good, that is, the best. And with a view to our life, then, is not the knowledge of this good of greater weight, and would we not, like archers in possession of a target, better hit on what is needed? If this is so, then one must try to grasp, in outline at least, whatever it is and to which of the sciences or capacities it belongs.
[tr. Bartlett/Collins (2011)]
A noble man compares and estimates himself by an idea which is higher than himself; and a mean man by one which is lower than himself. The one produces aspiration; the other, ambition. Ambition is the way in which a vulgar man aspires.
Henry Ward Beecher (1813-1887) American clergyman and orator
Life Thoughts (1858)
(Source)
Sometimes misattributed to Marcus Aurelius.
Most men pursue pleasure with such breathless haste that they hurry past it.
Søren Kierkegaard (1813-1855) Danish philosopher, theologian
Either/Or, Vol. 1 “Diapsalmata” (1843) [tr. Swenson (1959)]
What you get by reaching your goals is not nearly so important as what you become by reaching them.
Hilary Hinton "Zig" Ziglar (1926-2012) American author, salesperson, motivational speaker
Biscuits, Fleas, and Pump Handles (1974)
Ziglar used multiple variations of this phrase. Also attributed to Goethe and Thoreau. For more discussion see here.
What refuge is there for the victim who is oppressed with the feeling that there are a thousand new books he ought to read, while life is only long enough for him to attempt to read a hundred?
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Over the Teacups, ch. 7 (1891)
Perfection is not attainable, but if we chase perfection, we can catch excellence.
Vince Lombardi (1913-1970) American football coach
(Attributed)
An occasional glance at the obituary column of The Times has suggested to me that the sixties are very unhealthy; I have long thought that it would exasperate me to die before I had written this book, and so it seemed to me that I had better set about it at once. When I have finished it I can face the future with serenity, for I shall have rounded off my life’s work.
W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Summing Up, ch. 3 (1938)
You got to be careful if you don’t know where you’re going, because you might not get there.
Yogi Berra (1925-2015) American baseball player, coach, manager [b. Lawrence Peter Berra]
(Attributed)
Variants:
- "If you don't know where you're going, you might not get there."
- "If you don't know where you're going, you'll wind up somewhere else."
We all die. The goal isn’t to live forever, the goal is to create something that will.
Chuck Palahniuk (b. 1962) American novelist and freelance journalist
Diary [Grace] (2003)
Let us think the unthinkable, let us do the undoable, let us prepare to grapple with the ineffable itself, and see if we may not eff it after all.
Douglas Adams (1952-2001) English writer
Dirk Gently’s Holistic Detective Agency (1987)
I am very sure that any man of common understanding may, by proper culture, care, attention and labor, make himself whatever he pleases, except a great poet.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #113 (9 Oct 1746)
(Source)
The companion before the road, and the road before the destination. But without the destination there is no road, and without the road there is no companion.
Abdal Hakim Murad (b. 1960) British Muslim shaykh, researcher, writer, academic [b. Timothy John Winter]
“Contentions 2,” # 7
(Source)
The great and glorious masterpiece of man is to know how to live to purpose; all other things, to reign, to lay up treasure, to build, are, at most, but little appendices and props.
Michel de Montaigne (1533-1592) French essayist
“Of Experience,” Essays, Vol 3, ch. 13 [ed. Hazlitt, tr. Cotton]
(Source)
Man seeks objectives that enable him to convert the attainment of every goal into a means for the attainment of a new and more desirable goal. The ultimate objective in such a sequence cannot be obtainable; otherwise its attainment would put an end to the process. An end that satisfies these conditions is an ideal …. Thus the formulation and pursuit of ideals is a means by which to put meaning and significance into his life and into the history of which he is part.
Russell L. Ackoff (1919-2009) American organizational theorist, consultant, management scientist
On Purposeful Systems, Vol. 6 (1972) [with R Lincoln and F Emery]
He who is outside the door has already a good part of his journey behind him.
(Other Authors and Sources)
Dutch proverb
One ship sails East,
And another West,
By the self-same winds that blow,
‘Tis the set of the sails
And not the gales,
That tells the way we go.Like the winds of the sea
Are the waves of time,
As we journey along through life,
‘Tis the set of the soul,
That determines the goal,
And not the calm or the strife.Ella Wheeler Wilcox (1850-1919) American author and poet.
“‘Tis the Set of the Sail” (1916)
“What,” asked Mr. Croup, “do you want?”
“What,” asked the marquis de Carabas, a little more rhetorically, “does anyone want?”
“Dead things,” suggested Mr. Vandemar. “Extra teeth.”Neil Gaiman (b. 1960) British fabulist
Neverwhere (1996)
Doubtless he had an ideal, but it was the ideal of a practical statesman, — to aim at the best, and to take the next best, if he is lucky enough to get even that.
James Russell Lowell (1819-1891) American diplomat, essayist, poet
“Abraham Lincoln, 1864-1865” (1869)
(Source)
Printed in The North American Review, #222 (Jan 1869) under the title "Before and After." Sometimes given as "The idea of a practical statesman is to aim ...."
What is the use of living, if it be not to strive for noble causes and to make this muddled world a better place for those who will live in it after we are gone?
Winston Churchill (1874-1965) British statesman and author
Speech, Dundee (10 Oct 1908)
