There ought not to be anything in the whole universe that man can’t poke his nose into — that’s the way we’re built and I assume that there’s some reason for it.
Robert A. Heinlein (1907-1988) American writer
Methuselah’s Children [Lazarus Long] (1958)
Quotations about:
human nature
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
BAKUNIN: Left to themselves people are noble, generous, uncorrupted. They’d create a completely new kind of society if only people weren’t so blind, stupid and selfish.
HERZEN: Is that the same people or different people?
BAKUNIN: The same people.Tom Stoppard (b. 1937) Czech-English playwright and screenwriter
The Coast of Utopia: Salvage (2002)
Drove up a newcomer in a covered wagon: “What kind of folks live around here?”
“Well, stranger, what kind of folks was there in the country you come from?”
“Well, they was mostly a lowdown, lying, thieving gossiping, backbiting kind lot of people.”
“Well, I guess, stranger, that’s about the kind of folks you’ll find around here.”
And the dusty gray stranger had just about blended into the dusty gray cottonwoods in a clump on the horizon when another newcomer drove up: “What kind of folks live around here?”
“Well, stranger, what kind of folks was there in the country you come from?”
“Well, they was mostly a decent, hard-working, law-abiding, friendly lot of people.” “Well, I guess, stranger, that’s about the kind of folks you’ll find around here.”Carl Sandburg (1878-1967) American poet, biographer
The People, Yes, Poem #52 (1936)
For at least two thirds of our miseries spring from human stupidity, human malice, and those great motivators and justifiers of malice and stupidity, idealism, dogmatism, and proselytizing zeal on behalf of religious or political idols.
Aldous Huxley (1894-1963) English novelist, essayist and critic
“Knowledge and Understanding,” Vedanta and the West (May-Jun 1956)
(Source)
Revision of a 1955 lecture given at the Vedanta Society of Southern California; this phrase, however, does not occur in it (the surrounding text is found around the 10:00 mark). Reprinted in Adonis and the Alphabet, and Other Essays (in the US Tomorrow and Tomorrow and Tomorrow, and Other Essays) (1956).
Our errors and our controversies, in the sphere of morality, arise sometimes from looking on men as though they could be altogether bad, or altogether good.
[Nos erreurs et nos divisions dans la morale viennent quelquefois de ce que nous considérons les hommes comme s’ils pouvaient être tout à fait vicieux ou tout à fait bons.]
Luc de Clapiers, Marquis de Vauvenargues (1715-1747) French moralist, essayist, soldier
Reflections and Maxims [Réflexions et maximes], # 31 (1746) [tr. Stevens (1940)]
(Source)
If there be, in any region of the universe, an order of moral agents living in society, whose reason is strong, whose passions and inclinations are moderate, and whose dispositions are turned to virtue, to such an order of happy beings, legislation, administration, and police, with the endlessly various and complicated apparatus of politics, must be in a great measure superfluous.
James Burgh (1714-1775) British politician and writer
Political Disquisitions, Book 1 “Of Government, briefly,” ch. 1 “Government by Laws and Sanctions, why necessary” (1774)
(Source)
How can anyone keep other people from doing stupid things? Humans are good at doing stupid things. It’s one of our talents, and one we like to exercise frequently.
John G. Hemry (b. 1956) American naval officer, author [pseud. Jack Campbell]
The Lost Fleet: Beyond the Frontier: Dreadnaught (2011)
I think that if the beast who sleeps in man could be held down by threats — any kind of threat, whether of jail or of retribution after death — then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the prophet who sacrificed himself. But don’t you see, this is just the point — what has for centuries raised man above the beast is not the cudgel but an inward music: the irresistible power of unarmed truth, the powerful attraction of its example.
Boris Pasternak (1890-1960) Russian poet, novelist, and literary translator
Doctor Zhivago [До́ктор Жива́го], Part 1, ch. 2 “A Girl from a Different World” [Nikolai] (1955) [tr. Hayward & Harari (1958), US ed.]
(Source)
Alternate translations:
I think that if the beast who sleeps in man could be held down by threats -- any kind of threat, whether of jail or of retribution after death -- then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the self-sacrificing preacher. But don’t you see, this is just the point -- what has for centuries raised man above the beast is not the cudgel but an inward music: the irresistible power of unarmed truth, the attraction of its example.
[tr. Hayward & Harari (1958), UK ed.]
I think that if the beast who sleeps in man could be held down by threats -- any kind of threat, whether of jail or of retribution after death -- then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the prophet who sacrificed himself. But this is just the point -- what has for centuries raised man above the beast is not the cudgel, but an inward music -- the irresistible power of unarmed truth.
[tr. Hayward & Harrai (1958); edited version quoted by Ronald Reagan, Moscow State University (1988-05-31)]
I think that if the beast dormant in man could be stopped by the threat of, whatever, the lockup or requital beyond the grave, the highest emblem of mankind would be a lion tamer with his whip, and not the preacher who sacrifices himself. But the point is precisely this, that for centuries man has been raised above the animals and borne aloft not by the rod, but by music: the irresistibility of the unarmed truth, the attraction of its example.
[tr. Pevear & Volokhonsky (2010), "A Girl from a Different Circle"]
Again, the male is by nature superior, and the female inferior; and the one rules, and the other is ruled; this principle, of necessity, extends to all mankind.
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 5 / 1254b [tr. B. Jowett (1885)]
(Source)
Aristotle is arguing that there is a natural distinction between the rulers and ruled, starting first with animals, then with sex. Alternate translations:
- "Again, the relation of male to female is naturally that of superior and inferior, ruling and ruled, and the same kind of relation must necessarily exist in the case of all men generally." [tr. Bolland (1877)]
- "So is it naturally with the male and the female; the one is superior, the other inferior; the one governs, the other is governed; and the same rule must necessarily hold good with respect to all mankind." [tr. Ellis (1912)]
- "Again, as between the sexes, the male is by nature superior and the female inferior, the male ruler and the female subject. And the same must also necessarily apply in the case of mankind as a whole." [tr. Rackham (1932)]
- "Further, the relation of male to female is by nature a relation of superior to inferior and ruler to ruled. The same must of necessity hold in the case of human being generally." [tr. Lord (1984)]
SHYLOCK: He hath disgraced me and
hindered me half a million, laughed at my losses,
mocked at my gains, scorned my nation, thwarted
my bargains, cooled my friends, heated mine enemies —
and what’s his reason? I am a Jew. Hath not
a Jew eyes? Hath not a Jew hands, organs, dimensions,
senses, affections, passions? Fed with the
same food, hurt with the same weapons, subject to
the same diseases, healed by the same means,
warmed and cooled by the same winter and summer
as a Christian is? If you prick us, do we not
bleed? If you tickle us, do we not laugh? If you
poison us, do we not die? And if you wrong us, shall
we not revenge? If we are like you in the rest, we will
resemble you in that. If a Jew wrong a Christian,
what is his humility? Revenge. If a Christian wrong
a Jew, what should his sufferance be by Christian
example? Why, revenge! The villainy you teach me I
will execute, and it shall go hard but I will better the
instruction.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 3, sc. 1, l. 53ff (3.1.53-72) (1597)
(Source)
It is in our faults and failings, not in our virtues, that we touch one another and find sympathy. We differ widely enough in our nobler qualities. It is in our follies that we are at one.
Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1886)
(Source)
Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet chose not to propagate it by coercions on either, as was in his Almighty power to do, but to extend it by its influence on reason alone; that the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time ….
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
“Virginia Statute for Religious Freedom,” Preamble (18 Jun 1779; enacted 16 Jan 1786)
(Source)
During final debate around the bill's passage:See Jefferson's discussion about a failed amendment to the preamble here.
- the first clause was struck, changing the beginning to "Whereas Almighty God ...."
- the phrase "and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint" was struck.
- the phrase "but to extend it by its influence on reason alone" was struck.
I may have erred at times — no doubt I have erred; this is the law of human nature. For honest errors, however, indulgence may be hoped.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to the Gentlemen of the Senate (Feb 1801)
(Source)
On retiring as President of the Senate (Vice President) as he approached his inauguration as President. This is sometimes mis-cited as being part of a letter to Thomas Lomax (25 Feb 1801).
National character is only another name for the particular form which the littleness, perversity, and baseness of mankind take in every country. If we become disgusted with one, we praise another, until we get disgusted with this too. Every nation mocks at other nations, and all are right.
[Dem Nationalcharakter wird, da er von der Menge redet, nie viel Gutes ehrlicherweise nachzurühmen sein. Vielmehr erscheint nur die menschliche Beschränktheit, Verkehrtheit und Schlechtigkeit in jedem Lande in einer andern Form und diese nennt man den Nationalcharakter. Von einem derselben degoutirt loben wir den andern, bis es uns mit ihm eben so ergangen ist. — Jede Nation spottet über die andere, und alle haben recht.]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 4 “Position, or a Man’s Place in the Estimation of Others [Von dem, was einer vorstellt]” (1851) [tr. Saunders (1890), 4.2]
(Source)
(Source (German)). Alternate translation:
Since national character speaks of the crowd, not much good will ever be honestly said in its favour. On the contrary, we see in a different form in each country only human meanness, perversity, and depravity, and this is called national character. Having become disgusted with one of them, we praise another until we become just as disgusted with it. Every nation ridicules the rest and all are right.
[tr. Payne (1974), ch. 4 "What a Man Represents"]
Man was made at the end of the week’s work, when God was tired.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook, 23 May 1903 [ed. Paine (1935)]
Man is neither villain nor hero; he is rather both villain and hero.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Strength to Love, ch. 11 “What Is Man?” (1963)
(Source)
Describing a more realistic view of humanity neither in "the thesis of pessimistic materialism nor the antithesis of optimistic humanism."
Nature is often hidden, sometimes overcome, seldom extinguished.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Nature in Men,” Essays, No. 38 (1625)
(Source)
A mighty lesson we inherit:
Thou art a symbol and a sign
To Mortals of their fate and force;
Like thee, Man is in part divine,
A troubled stream from a pure source.
One ought to be both feared and loved, but as it is difficult for the two to go together it is much safer to be feared than loved, if one of the two has to be wanting. … And men have less scruple in offending one who makes himself loved than one who makes himself feared; for love is held by a chain of obligation, which men being selfish, is broken whenever it serves their purpose, but fear is maintained by a dread of punishment which never fails.
Niccolò Machiavelli (1469-1527) Italian politician, philosopher, political scientist
The Prince, ch. 17 (1513) [tr. Ricci (1903)]
(Source)
Alt. trans.: "Is it better to be loved than feared, or the reverse? The answer is that it is desirable to be both, but because it is difficult to join them together, it is much safer for a prince to be feared than loved, if he is to fail in one of the two. ... Men have less hesitation in injuring one who makes himself loved than one who makes himself feared, for love is held by a chain of duty which, since men are bad, they break at every chance for their own profit; but fear is held by a dread of punishment that never fails you." [tr. Gilbert (1958)]
Whoever desires to found a state and give it laws must start with assuming that all men are bad and ever ready to display their vicious nature, whenever they may find occasion for it.
Niccolò Machiavelli (1469-1527) Italian politician, philosopher, political scientist
The Discourses on Livy, Book 1, Introduction (1517) [tr. Detmold (1882)]
Alt. trans.: "It is necessary for him who lays out a state and arranges laws for it to presuppose that all men are evil and that they are always going to act according to the wickedness of their spirits whenever they have free scope." [Discourse upon the First Ten Books of Livy, Book 1, ch. 3 (1513-18) [tr. Gilbert]]
Good judgment in our dealings with others consists not in seeing through deceptions and evil intentions but in being able to waken the decency dormant in every person.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 141 (1955)
(Source)
WARWICK: So bad a death argues a monstrous life.
HENRY: Forbear to judge, for we are sinners all.William Shakespeare (1564-1616) English dramatist and poet
Henry VI, Part 2, Act 3, sc. 3, l. 30ff (3.3.30-31) (1591)
(Source)
Fantasy remains a human right: we make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
“On Fairy-Stories” (1939, rev 1947)
(Source)
For as man is the best of the animals when perfected, so he is the worst of all when sundered from law and justice. For unrighteousness is most pernicious when possessed of weapons, and man is born possessing weapons for the use of wisdom and virtue, which it is possible to employ entirely for the opposite ends. Hence when devoid of virtue man is the most unholy and savage of animals, and the worst in regard to sexual indulgence and gluttony.
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2 / 1253a.31 [tr. Rackham (1932)]
(Source)
Alternate translations:
For man is an animal which, just as it is when fully perfected the best of all, so when separated from law and justice, is the worst of all. For injustice is most difficult to cope with when armed. Man is born into the world in the possession of arms, in the shape of practical wisdom and moral excellence, which he can use to the fullest degree for exactly contrary objects; when destitute of virtue, he is an animal most unholy and most savage, and most viciously disposed toward sensuality and gluttony.
[tr. Bolland (1877)]
For man, when perfected, is the best of animals, but, when separated from law and justice, he is the worst of all; since armed injustice is the more dangerous, and he is equipped at birth with arms, meant to be used by intelligence and virtue, which he may use for the worst ends. Wherefore, if he have not virtue, he is the most unholy and the most savage of animals, and the most full of lust and gluttony.
[tr. Jowett (1885)]
For as by the completion of it man is the most excellent of all living beings, so without law and justice he would be the worst of all, for nothing is so difficult to subdue as injustice in arms: but these arms man is born with, namely, prudence and valour, which he may apply to the most opposite purposes, for he who abuses them will be the most wicked, the most cruel, the most lustful, and most gluttonous being imaginable.
[tr. Ellis (1912)]
For just as man is the best of animals when completed, when separated from law and adjudication he is the worst of all. For injustice is harshest when it is furnished with arms, and man is born naturally possessing arms for prudence and virtue which nevertheless are very susceptible to being used for their opposites. That is why, without virtue, he is the most unholy and the most savage of animals, and the worst with regard to sex and food.
[tr. Lord (1984)]
But he who is unable to live in society, or who has no need because he is sufficient for himself, must be either a beast or a god: he is no part of a state.
[εἰ γὰρ μὴ αὐτάρκης ἕκαστος χωρισθείς, ὁμοίως τοῖς ἄλλοις μέρεσιν ἕξει πρὸς τὸ ὅλον, ὁ δὲ μὴ δυνάμενος κοινωνεῖν ἢ μηθὲν δεόμενος δι᾿ αὐτάρκειαν οὐθὲν μέρος πόλεως, ὥστε ἢ θηρίον ἢ θεός.]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2, sec. 14 / 1253a.27 [tr. Jowett (1885)]
(Source)
Original Greek. Alternate translations:
- "But the man who has not the capability of association, or requires nothing from outside through his own complete resources, is no part of a state; so that he must be either a brute (below the level of man), or a God (above it)." [tr. Bolland (1877)]
- "He that is incapable of society, or so complete in himself as not to want it, makes no part of a city, as a beast or a god." [tr. Ellis (1912)]
- "A man who is incapable of entering into partnership, or who is so self-sufficing that he has no need to do so, is no part of a state, so that he must be either a lower animal or a god." [tr. Rackham (1932)]
- "One who is incapable of participating or who is in need of nothing through being self-sufficient is no part of a city, and so is either a beast or a god." [tr. Lord (1984)]
- "Anyone who cannot live in a community with others, or who does not need to because of his self-sufficiency, is no part of a city, so that he is either a wild beast or a god." [tr. Reeve (2007)]
- "If each person when separated is not sufficient on his own, just as other parts are to the whole while a person who is incapable of joining commonwealth or does not need any part of a state because of self-sufficiency is either a beast or a god." [tr. @sentantiq (2018)]
From these things therefore it is clear that the city-state is a natural growth, and that man is by nature a political animal, and a man that is by nature and not merely by fortune citiless is either low in the scale of humanity or above it, like the “clanless, lawless, hearthless” man reviled by Homer, for one by nature unsocial is also ‘a lover of war’ inasmuch as he is solitary, like an isolated piece at draughts.
[ἐκ τούτων οὖν φανερὸν ὅτι τῶν φύσει ἡ πόλις ἐστί, καὶ ὅτι ὁ ἄνθρωπος φύσει πολιτικὸν ζῷον, καὶ ὁ ἄπολις διὰ φύσιν καὶ οὐ διὰ τύχην ἤτοι φαῦλός ἐστιν, ἢ κρείττων ἢ ἄνθρωπος: ὥσπερ καὶ ὁ ὑφ᾽ Ὁμήρου λοιδορηθεὶς “ἀφρήτωρ ἀθέμιστος ἀνέστιος:” ἅμα γὰρ φύσει τοιοῦτος καὶ πολέμου ἐπιθυμητής, ἅτε περ ἄζυξ ὢν ὥσπερ ἐν πεττοῖς.]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2 / 1253a.2 [tr. Rackham (1932)]
(Source)
See Homer. Original Greek. Alternate translations:
From these considerations, therefore, it is clear that the State is one of Nature's productions, and that man is by nature a social animal, and that a man who is without a country through natural taste and not misfortune is certainly degraded (or else a being superior to man), like that man reviled by Homer as clanless, lawless, homeless. For he is naturally of this character and desirous of war, since he has no ties, like an exposed piece in the game of backgammon.
[tr. Bolland (1877)]
Hence it is evident that the state is a creation of nature, and that man is by nature a political animal. And he who by nature and not by mere accident is without a state, is either a bad man or above humanity; he is like the "tribeless, lawless, hearthless one," whom Homer denounces -- the natural outcast is forthwith a lover of war; he may be compared to an isolated piece at draughts.
[tr. Jowett (1885)]
Hence it is evident that a city is a natural production, and that man is naturally a political animal, and that whosoever is naturally and not accidentally unfit for society, must be either inferior or superior to man: thus the man in Homer, who is reviled for being "without society, without law, without family." Such a one must naturally be of a quarrelsome disposition, and as solitary as the birds.
[tr. Ellis (1912)]
From these things it is evident, then, that the city belongs among the things that exist by nature, and that man is by nature a political animal. He who is without a city through nature rather than chance is either a mean sort or superior to man; he is "without clan, without law, without hearth," like the person reproved by Homer; for the one who is such by nature has by this fact a desire for war, as if he were an isolated piece in a game of backgammon.
[tr. Lord (1984)]
Men are disposed to live honestly, if the means of doing so are open to them.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to François de Marbois (14 Jun 1817)
(Source)
Art is man’s nature; nature is God’s art.
Subject opinion to coercion: whom will you make your inquisitors? Fallible men; men governed by bad passions, by private as well as public reasons.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Notes on the State of Virginia, Query 17 (1782)
(Source)
The ultimate end of human acts is eudaimonia, happiness in the sense of “living well,” which all men desire; all acts are but different means chosen to arrive at it.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
The Life of the Mind, Vol. 2 “Willing,” Part 2, ch. 7 (1977)
(Source)
Discussing Aristotle, noting he never addressed the moral issue of ends and means.
It is a sin to believe evil of others, but it is seldom a mistake.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 5, § 23 (1916)
(Source)
Variants:
EVIL. That which one believes of others. It is a sin to believe evil of others, but it is seldom a mistake.
A Book of Burlesques, "The Jazz Webster" (1924)
Evil is that which one believes of others. It is a sin to believe evil of others, but it is seldom a mistake.
Chrestomathy, ch. 30 "Sententiae" (1949)
There are two kinds of egotists: Those who admit it and the rest of us.
Lawrence J. Peter (1919-1990) American educator, management theorist
Peter’s Quotations: Ideas for Our Time (1977)
Take heed: Most Men will cheat without Scruple where they can do it without Fear.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, # 525 (1725)
(Source)
But, by all thy nature’s weakness,
Hidden faults and follies known,
Be thou, in rebuking evil,
Conscious of thine own.John Greenleaf Whittier (1807–1892) American poet and abolitionist
“What the Voice Said,” st. 15, ll. 57-60 (1847)
(Source)
The human race consists of the damned and the ought-to-be-damned.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook [ed. Paine (1935)]
Now, God has thus ordered things that we may learn to bear one another’s burdens; for there is no man without his faults, none without his burden. None is sufficient in himself; none is wise in himself; therefore, we must support one another, comfort, help, teach, and advise one another.
[Nunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
See Galatians 6:2.
(Source (Latin)). Alternate translations:
Therefore God hath so ordained that each one of us shall learn to bear another’s burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of others, to comfort others, to help others, to inform others, and to instruct and admonish others in all charity.
[tr. Whitford/Raynal (1530/1871)]
Therefore, God has so ordained that each one of us shall learn to bear another's burden, for in this world no man is without fault, no man without burden, no man sufficient to himself, and no man wise enough of himself. And so it behooves each one of us to bear the burden of others, to comfort others, to help others, to counsel others, and to instruct and admonish others in all charity.
[tr. Whitford/Gardiner (1530/1955)]
But now God hath thus ordained that every man should have a burthen of his owne, let us learne to support and beare one anothers burthens. For there is none without defect, none without his burthen, no man sufficient by himselfe, no man wise enough of himselfe. But we ought to bear with one another, comfort one another, equally helpe, instruct, and admonish one another.
[tr. Page (1639), 1.16.11-13]
But, as the present Condition of the World is ordered, God hath furnished us with constant Occasions of bearing one another's Burthens. For there is no Man lives without his Failings; no Man that is so happy, as never to give Offence; no Man without his Load of Trouble; no Man so sufficient, as never to need Assistance; none so wise, but the Advice of others may, at some time or other, be useful and necessary for him: And therefore we should think ourselves under the strongest Engagements to comfort and relieve, and instruct, and admonish, and bear with one another.
[tr. Stanhope (1696; 1706 ed.)]
But in the present fallen state of human nature, it is his Blessed Will, that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction and advice, is founded upon our mutual imperfections, troubles and wants.
[tr. Payne (1803)]
But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[ed. Parker (1841)]
But in the present fallen state of human nature, it is His Blessed Will that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow, as none has a strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants.
[tr. Dibdin (1851)]
But now God has so ordered it, that we learn to bear one another's burdens; for there is no man without defect, no one without his burden, no man sufficient for himself, no man wise enough for himself; but we must support one another, comfort one another, assist, instruct, and admonish one another.
[ed. Bagster (1860)]
But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
[tr. Benham (1874)]
But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[tr. Anon. (1901)]
But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise.
[tr. Croft/Bolton (1940)]
But now God has so arranged that we may learn to bear each other’s burdens, for none is faultless, none without a burden, none sufficient to himself, none wise enough in himself: but we must bear with each other, comfort each other, help, teach, and advise each other.
[tr. Daplyn (1952)]
He will have us learn to bear the burden of one another's faults. Nobody is faultless; each has his own burden to bear, without the strength or the wit to carry it by himself; and we have got to support one another, console, help, correct, advise one another, each in his turn.
[tr. Knox-Oakley (1959)]
As it is, [God] has made things the way they are so that we may learn to bear the burden of one another’s failings. There is no one free from weakness, no one without a load to carry, no one who is self-sufficient, no one who can dispense with others’ help; and so it is our duty to support each other, to comfort each other, to help, guide and advise each other.
[tr. Knott (1962)]
It is God’s plan that we should learn to carry each other's troubles . There is no one free of faults, no one burdenless, no one self-sufficient, no one clever enough to stand alone. We must support one another, comfort one another, help build up one another by instruction and advice.
[tr. Rooney (1979)]
But now God has so arranged things that we may learn to bear each other's burdens, for no one is without faults, no one is without burdens, no one is wholly self-sufficient, no one has enough wisdom all by himself. That being the case, we must support and comfort each other; together we must help, teach, and advise one another.
[tr. Creasy (1989)]
Conservatism stands on man’s incontestable limitations; reform on his indisputable infinitiude.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The Conservative,” lecture, Boston (1841-12-09)
Most of the members of the convent were old-fashioned Satanists, like their parents and grandparents before them. They’d been brought up to it and weren’t, when you got right down to it, particularly evil. Human beings mostly aren’t. They just get carried away by new ideas, like dressing up in jackboots and shooting people, or dressing up in white sheets and lynching people, or dressing up in tie-dye jeans and playing guitars at people. Offer people a new creed with a costume and their hearts and minds will follow.
Terry Pratchett (1948-2015) English author
Good Omens, 2. “Eleven Years Ago” (1990) [with Neil Gaiman]
(Source)
What is the matter with the world that it is so out of joint? Simply that men do not rule themselves but let circumstances rule them.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1828-06-25)
It may help to understand human affairs to be clear that most of the great triumphs and tragedies of history are caused, not by people being fundamentally good or fundamentally bad, but by people being fundamentally people.
Terry Pratchett (1948-2015) English author
Good Omens, 2. “Eleven Years Ago” (1990) [with Neil Gaiman]
(Source)
Man, being reasonable, must get drunk;
The best of life is but intoxication;
Glory, the grape, love, gold, in these are sunk
The hopes of all men, and of every nation.
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)
The mind is never satisfied with the objects immediately before it, but is always breaking away from the present moment, and losing itself in schemes of future felicity …. The natural flights of the human mind are not from pleasure to pleasure, but from hope to hope.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #2 (24 Mar 1750)
(Source)
The belief in a supernatural source of evil is not necessary; men alone are quite capable of every wickedness.
Joseph Conrad (1857-1924) Polish-English novelist [b. Teodor Josef Konrad Korzeniowski]
Under Western Eyes, Part 2, ch. 4 (1911)
(Source)
To fight is a radical instinct; if men have nothing else to fight over they fight over words, fancies, or women, or they will fight because they dislike each other’s looks, or because they have met walking in opposite directions. To knock a thing down, especially if it is cocked at an arrogant angle, is a deep delight of the blood.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
The Life of Reason or The Phases of Human Progress, vol. 2 “Reason in Society” (1905)
(Source)
Good friends, my Readers, who peruse this Book,
Be not offended, whilst on it you look:
Denude yourself of all depraved affection,
For it contains no badness, nor infection:
‘Tis true that it brings forth to you no birth
Of any value, but in point of mirth;
Thinking therefore how sorrow might your mind
Consume, I could no apter subject find:
One inch of joy surmounts of grief a span;
Because to laugh is proper to the man.[Amis lecteurs qui ce livre lisez,
Despouillez vous de toute affection.
Et le lisants ne vous scandalisez,
Il ne contient mal ne infection.
Vray est qu’icy peu de perfection
Vous apprendrez, si non en cas de rire.
Aultre argument ne peut mon cueur elire.
Voiant le dueil qui vous mine & consomme,
Mieulx est de ris que de larmes escrire,
Pour ce que rire est le propre de l’homme.
VIVEZ IOYEUX]François Rabelais (1494-1553) French writer, humanist, doctor
Gargantua and Pantagruel, “To the Readers” (1534-1542) [tr Urquhart/Motteux (1653)]
(Source)
The work was deemed obscene by the censors of the Collège de la Sorbonne.
(Source (French)). Alternate translations:
My kindly Readers, who this Book begin,
All Prejudice, I pray you, lay aside,
And reading it, find no Offence therein;
In it nor Hurt nor Poison doth abide.
'Tis true that small Perfection here doth hide;
Nought will you learn save only Mirth's Delight;
No other Subject can my Heart indite,
Seeing the Dole that wastes and makes you wan;
'Tis better far of Mirth than Tears to write,
For Laughter is the special Gift to Man.
LIVE MERRILY
[tr. Smith (1893)]
Kind readers, who vouchsafe to cast an eye
On what ensues, all prejudice lay by:
Let not my book your indignation raise;
It means no harm, no poison it conveys.
Except in point of laughing, it is true
Not much 'twill teach you -- it being all my view
To inspire with mirth the hearts of those that moan,
And change to laughter the afflictive groan,
FOR LAUGHTER IS MAN'S PROPERTY ALONE.
[tr. Urguhart/Motteux/Stokes (1905)]
Readers, friends, if you turn these pages
Put your prejudice aside,
For, really, there's nothing here that's outrageous,
Nothing sick, or bad -- or contagious.
Not that I sit here glowing with pride
For my book: all you'll find is laughter:
That's all the glory my heart is after,
Seeing how sorrow eats you, defeats you.
I'd rather write about laughing than crying,
For laughter makes men human, and courageous.
BE HAPPY!
[tr. Raffel (1989)]
You friends and readers of this book, take heed:
Pray put all perturbation far behind,
And do not be offended as you read:
It holds no evil to corrupt the mind;
Though here perfection may be hard to find,
Unless in point of laughter and good cheer;
No other subject can my heart hold dear,
Seeing the grief that robs you of your rest:
Better a laugh to write of than a tear,
For it is laughter that becomes man best.
[tr. Frame (1991)]
The fatal tendency of mankind to leave off thinking about a thing when it is no longer doubtful is the cause of half their errors.
John Stuart Mill (1806-1873) English philosopher and economist
On Liberty, ch. 2 “Of the Liberty of Thought and Discussion” (1859)
(Source)
Although the world is full of suffering, it is full also of the overcoming of it. My optimism, then, does not rest on the absence of evil, but on a glad belief in the preponderance of good and a willing effort always to cooperate with the good, that it may prevail. I try to increase the power God has given me to see the best in everything and every one, and make that Best a part of my life.
Whether the succeeding generation is to be more virtuous than their predecessors, I cannot say; but I am sure they will have more worldly wisdom, and enough, I hope, to know that honesty is the 1st chapter in the book of wisdom.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Nathaniel Macon (1819-01-12)
(Source)
Usually just the last phrase is given, and transcribed as "Honesty is the first chapter in the book of wisdom."
More information about this quotation:
In framing a government which is to be administered by men over men the great difficulty lies in this: You must first enable the government to control the governed, and in the next place, oblige it to control itself.
Most human beings have an almost infinite capacity for taking things for granted.
Aldous Huxley (1894-1963) English novelist, essayist and critic
“Variations on a Philosopher,” Themes and Variations (1950)
(Source)
Let each man think himself an act of God,
His mind a thought, his life a breath of God;
And let each try, by great thoughts and good deeds,
To shew the most of Heaven he hath in him.
There is a foolish corner in the brain of the wisest man.
Aristotle (384-322 BC) Greek philosopher
(Attributed)
Not found anywhere except modern books of inspiring aphorisms and sites of citationless quotations. It also doesn't sound very Aristotelian.
Evil is unspectacular and always human
And shares our bed and eats at our own table.
EDGAR: Know thou this: that men
Are as the time is; to be tender-minded
Does not become a sword.William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 5, sc. 3, l. 35ff (5.3.35-37) (1606)
(Source)