WIST Quotations

Johnson, Samuel -- Essay (1753-11-27), The Adventurer, No. 111

Dave — Fri, 19 Dec 2025 22:50:41 +0000

Yet it is certain, likewise, that many of our miseries are merely comparative: we are often made unhappy, not by the presence of any real evil, but by the absence of some fictitious good; of something which is not required by any real want of nature, which has not in itself any power of gratification, and which neither reason nor fancy would have prompted us to wish, did we not see it in the possession of others.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-11-27), The Adventurer, No. 111
(Source)

Moliere -- Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 5 (1669) [tr. Wilbur (1963)]

Dave — Tue, 12 Dec 2023 22:59:29 +0000

TARTUFFE: Some joys, it’s true, are wrong in Heaven’s eyes;
Yet Heaven is not averse to compromise;
There is a science, lately formulated.
Whereby one’s conscience may be liberated,
And any wrongful act you care to mention
May be redeemed by purity of intention.
I’ll teach you. Madam, the secrets of that science;
Meanwhile, just place on me your full reliance.
Assuage my keen desires, and feel no dread:
The sin, if any, shall be on my head.

[Le ciel défend, de vrai, certains contentements;
Mais on trouve avec lui des accommodements.
Selon divers besoins, il est une science
D’étendre les liens de notre conscience,
Et de rectifier le mal de l’action
Avec la pureté de notre intention.
De ces secrets, madame, on saura vous instruire ;
Vous n’avez seulement qu’à vous laisser conduire.
Contentez mon désir, et n’ayez point d’effroi ;
Je vous réponds de tout, et prends le mal sur moi.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 5 (1669) [tr. Wilbur (1963)]
(Source)

The pious fraud, Tartuffe, attempting to seduce Orgon's wife, Elmire. Moliere does a certain amount of CYA by inserts a note at this line, "A scoundrel is speaking [C’est un scélérat qui parle.]"

The passage mirrors Pascal's assertion in the seventh Provinciale that "When we cannot prevent the action, we at least purify the intention' and thus we correct vice by means of the purity of the end."

(Source (French)). Alternate translations:

Heav'n 'tis true, forbids certain Gratifications. But then there are ways of compounding those Matters. It is a Science to stretch the Strings of Conscience according to the different Exigences of the Cawe, and to rectify the Immorality of the Action by the Purity of our Intention. These are Secrets, Madam, I can instruct you in; you have nothing to do, but passively to be conducted. Satisfy my Desire, and fear nothing, I'll answer for you, and will take the Sin upon myself.
[tr. Clitandre (1672)]

Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters. According to our different wants, there is a science which loosens that which binds our conscience, and which rectifies the evil of the act with the purity of our intentions. We shall be able to initiate you into these secrets, Madam; you have only to be led by me. Satisfy my desires, and have no fear; I shall be answerable for everything, and shall take the sin upon myself.
[tr. Van Laun (c. 1870), 4.5]

It is true that Heaven forbids certain gratifications, but there are means of compounding with it upon such matters., and of rectifying the evil fo the act by the purity of the intention. We shall be able to initiate you into all those secrets, madam; all you have to do is to suffer yourself to be led by me. Satisfy my wishes, and be without fear. I will be answerable for everything and take the sin upon myself.
[tr. Wall (1879), 4.5]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters. There is a science of stretching the strings of our conscience, according to different exigencies, and of rectifying the wrongness of the action by the purity of our intention. In these secrets, madame, I know how to instruct you, and all you have to do is to let me guide you. Satisfy my wishes, madame, and have no fear. I will answer for you, and take any wrong on myself.
[tr. Mathew (1890), 4.4]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding with it. It is a science to stretch the string of our conscience according to divers needs and to rectify the immorality of the act with the purity of our intention. I can initiate you into these secrets, Madam; you have only to allow yourself to be led. Satisfy my desire, and do not be afraid: I will be answerable for you in everything, and I will take the sin upon myself.
[tr. Waller (1903), 4.5]

Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
There is a science, madam, that instructs us
How to enlarge the limits of our conscience
According to our various occasions,
And rectify the evil of the deed
According to our purity of motive.
I'll duly teach you all these secrets, madam;
You only need to let yourself be guided.
Content my wishes, have no fear at all;
I answer for't, and take the sin upon me.
[tr. Page (1909), 4.5]

It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
To suit our various needs, there is a science
Of loosening the bonds of human conscience,
And rectifying the evil of an action
By means of the purity of our intention.
Madame, I shall instruct you in these secrets,
If you will put your confidence in me.
Content my longings, do not be afraid;
All the responsibility is mine ...
[tr. Bishop (1957)]

It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
Yes, now there is a science that succeeds
In stretching consciences to meet our needs,
And can correct, by a sublime invention,
An evil deed just by a pure intention.
To all this there are keys I can provide you;
All you need do, Madame, is let me guide you.
Content my longings, free yourself of dread:
If there is sin, I’ll take it on my head.
[tr. Frame (1967), 4.5]

It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
Depending on what's needed,
there are ways to accommodate our consciences
and to justify bad acts
by the purity of our intentions.
I can be your teacher, Madame;
you have only to let me be your guide.
Satisfy my desire; never fear,
I'll answer for it all and take you sin on.
[tr. Steiner (2008), 4.5]

Heaven forbids certain pleasures, in theory;
But one can always get round that;
According to requirement, it is a science
To stretch the limits of our conscience
And to balance out the evil of the deed
With the purity of the intention.
Nothing simpler, My Lady, than to instruct you in these mysteries;
You need only let yourself be led.
Give me what I want and have no fear:
I'll take the sin upon myself.
[tr. Campbell (2013)]

Heaven forbids, in truth, certain contentments;
But we find with him accomodations;
According to various needs, it is a science
To extend the bonds of our consciousness
And to rectify the evil of action
With the purity of our intention.
Of these secrets, Madam, we will know how to instruct you;
You just have to let yourself be driven.
Satisfy my desire, and have no fear:
I answer you for everything, and take evil on me.
[Source]

It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]

West, Rebecca -- “Pleasure Be Your Guide,” The Nation, “Living Philosophies” series #10 (25 Feb 1939)

Dave — Mon, 05 Apr 2021 15:01:47 +0000

The belief that all higher life is governed by the idea of renunciation poisons our moral life by engendering vanity and egotism. But if we take gratification as our ideal we thereby impose on ourselves a program of self-restraint; for if we claim that we are under the necessity of learning all that we can about reality, and that we learn most through pleasure, we must also admit that we are under the necessity of hearing what our fellow-creatures learn about it and of working out a system by which we will curb our pleasures so that they do not interfere with those of others. If, however, we claim that it is by renunciation that we achieve wisdom, we have no logical reason for feeling any disapproval of conditions that thrust pain and deprivation on others.

Rebecca West (1892-1983) British author, journalist, literary critic, travel writer [pseud. for Cicily Isabel Fairfield]
“Pleasure Be Your Guide,” The Nation, “Living Philosophies” series #10 (25 Feb 1939)
(Source)

Adapted into Clifton Fadiman, I Believe: The Personal Philosophies of Certain Eminent Men and Women of Our Time (1952).

Aristotle -- Politics [Πολιτικά], Book 2, ch. 7, sec. 19 / 1267b.4 [tr. Jowett (1885)]

Dave — Fri, 18 Dec 2020 20:36:20 +0000

It is of the nature of desire not to be satisfied, and most men live only for the gratification of it.

[ἄπειρος γὰρ ἡ τῆς ἐπιθυμίας φύσις, ἧς πρὸς τὴν ἀναπλήρωσιν οἱ πολλοὶ]

Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 2, ch. 7, sec. 19 / 1267b.4 [tr. Jowett (1885)]
(Source)

Original Greek. Alt. trans.:

"For it is the nature of our desires to be boundless, and many live only to gratify them." [tr. Ellis (1912)]

"For appetite is in its nature unlimited, and the majority of mankind live for the satisfaction of appetite." [tr. Rackham (1924)]

"For the nature of desire is without limit, and it is with a view to satisfying this that the many live. [tr. Lord (1984)]

Montaigne, Michel de -- Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]

Dave — Tue, 24 Nov 2015 15:18:37 +0000

There is a sort of gratification in doing good which makes us rejoice in ourselves, and a generous pride that accompanies a good conscience.

[Il y a certes je ne sçay quelle congratulation, de bien faire, qui nous resjouit en nous mesmes, et une fierté genereuse, qui accompagne la bonne conscience.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]
(Source)

First appeared in the 1588 edition.

(Source (French)). Alternate translations:

There is truely I wot not what kinde of congratulation, of well doing, which rejoyceth us in our selves, and a generous jollitie, that accompanieth a good conscience.
[tr. Florio (1603)]

There is a kind of I know not what congratulation in well-doing, that gives us an inward Satisfaction, and a certain generous Boldness that accompanies a good Conscience.
[tr. Cotton (1686)]

There is a kind of, I know not what, congratulation in well-doing that gives us an inward satisfaction, and a generous boldness that accompanies a good conscience.
[tr. Cotton/Hazlitt (1877)]

There is surely I know not what self-gratification in doing well, which rejoices us ourselves, and a noble pride which attends a good conscience.
[tr. Ives (1925)]

There is an unutterable delight in acting well which makes us inwardly rejoice; a noble feeling of pride accompanies a good conscience.
[tr. Screech (1987)]

Twain, Mark -- Story (1905-12), “Eve’s Diary,” Harper’s Magazine, Vol. 112, No. 1

Dave — Fri, 20 Mar 2015 12:54:34 +0000

How little a thing can make us happy when we feel that we have earned it!

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Story (1905-12), “Eve’s Diary,” Harper’s Magazine, Vol. 112, No. 1
(Source)

On Adam's admiration for her (Eve) having properly named the dodo.

Published in June, 1906, as its own (illustrated) book.

Chesterfield (Lord) -- Letter to his son, #312 (26 Mar 1754)

Dave — Wed, 05 Sep 2012 14:06:31 +0000

Let this be one invariable rule of your conduct — Never to show the least symptom of resentment which you cannot to a certain degree gratify, but always to smile, where you cannot strike.

Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #312 (26 Mar 1754)

Emerson, Ralph Waldo -- “Success,” Society and Solitude (1870)

Dave — Mon, 15 Feb 2010 15:56:55 +0000

Excellence is lost sight of in the hunger for sudden performance and praise.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Success,” Society and Solitude (1870)

Cicero, Marcus Tullius -- De Oratore [On the Orator, On Oratory], Book 3, ch. 25 (3.25) / sec. 100 (55 BC) [tr. Rackham (1942)]

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

Thus in all things the greatest pleasures are only narrowly separated from disgust.

[Sic omnibus in rebus, voluptatibus maximis fastidium finitimum est.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Oratore [On the Orator, On Oratory], Book 3, ch. 25 (3.25) / sec. 100 (55 BC) [tr. Rackham (1942)]
(Source)

(Source (Latin)). Alternate translations:

Thus, generally speaking, Loathing borders upon the most pleasing Sensations.
[tr. Guthrie (1755)]

Thus, generally speaking, satiety borders upon the most pleasing sensations.
[Source (1808)]

In all other things, loathing still borders upon the most exquisite delights.
[tr. Watson (1860)]

The extremes of gratification and disgust are separated by the finest line of demarcation.
[tr. Calvert (1870)]

In everything we do, all our keenest pleasures end in satiety.
[ed. Harbottle (1906)]

In everything else, then, the greatest pleasure borders on aversion.
[tr. May/Wisse (2001)]

Johnson, Samuel -- Essay (1753-11-27), The Adventurer, No. 111

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

Life affords no higher pleasure than that of surmounting difficulties, passing from one step of success to another, forming new wishes, and seeing them gratified. He that labours in any great or laudable undertaking, has his fatigues first supported by hope, and afterwards rewarded by joy; he is always moving to a certain end, and when he has attained it, an end more distant invites him to a new pursuit.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-11-27), The Adventurer, No. 111
(Source)