Habits to be avoided, or corrected — the ones you are always criticizing in other people. You see, there’s profit to be derived everywhere; when you see or hear about some good example, you can imitate it, when you notice some habit that deserves censure, you can avoid it — or, if you’ve already got into it yourself, be at pains to correct it as soon as possible. Meanwhile, if you’ve a good eye for other people’s faults, don’t forget that they’re watching you.
[Illa etiam magis studeas cavere et vincere quæ tibi in aliis frequentius displicent. Ubique profectum tuum capies ut si bona exempla videas vel audias, de imitandis accendaris. Si quid autem reprehensibile confideraveris, cave ne idem facias, aut si aliquando fecisti, citius emendare te studeas. Sicut oculus tuus alios confiderat, sic iterum ab aliis notaris.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 25, v. 4-5 (1.25.4-5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
See also Matthew 7:3-5.
(Source (Latin)). Alternate translations:
Study also to overcome in thyself those things that most mislike thee in other men, and take always some special profit in everyplace wheresoever thou come; as, if thou see any good example, enforce thee to follow it; and if thou see any evil example, look thou eschew it. As thy eye considereth the works of others, right so and in the same wise be thy works considered by others.
[tr. Whitford/Raynal (1530/1871)]
Study also to overcome in yourself those things that displease you most in others, and always gather some special profit from any place at all. For instance, if you see any good example, make yourself follow it, and if you see any evil example, see that you avoid it. As your eye considers the works of others, so and in the same manner your works are considered by others.
[tr. Whitford/Gardiner (1530/1955)]
Be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others. Gather some profit to thy soul out of every occasion whosoever thou be, so that if thou seest or hearest any good examples, be kindled and provoked to doe the like. But if thou perceive any thing worthy of reproofe, take heed of doing the same, or if thou have done it, labour quickly to amend it. As thou eyest other men so are other mens eies upon thee.
[tr. Page (1639), 1.25.16-19]
And, as this Knowledge of our Own Frailties and Necessities, it is greatly instrumental to our own Improvement, so we shall do well to profit by what we see in Others: and to be particularly concern'd for avoiding and subduing those Habits, which we find most usual and offensive in them with whom we Converse. For the Commonness of any Ill thing is so far from extenuating the Blame of those who copy after it, that it is the direct contrary; and such Examples should be lookt upon, as Marks which discover to us where the Rocks and Sands lie; such as are set to warn us off not to invite us in. Indeed a wise and good Man will turn Examples of all sorts, to his own Advantage. The Good he will make his Patterns, and strive to equal or excel them. The Bad he will by all means avoid; or if by Reflection the Deformity of his Neighbour's Actions happen to represent that of his own, he will be sure to do so no more; and think it a happy occasion, that he is thus grown Wiser by the Folly of others.
[tr. Stanhope (1696; 1706 ed.)]
Be particularly careful also to avoid chiefly those tempers and actions, that chiefly and most frequently displease thee in others. Wherever thou art, turn every thing to an occasion of improvement: if thou beholdeth or heareth of good examples, let them kindle in thee an ardent desire of imitation; if thou seest any thing blameable, beware of doing it thyself; or if thou hast done it, endeavor to amend it the sooner. As thy eye observeth, and thy judgment censureth others, so art thou observed and censured by them.
[tr. Payne (1803), 1.25.5]
Be careful also to avoid with great diligence those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou be; so as if thou seest or hearest of any good examples, stir up thyself to the imitation thereof. But if thou seest any thing worthy of reproof, beware thou do not the same. And if at any time thou hast done it, labour quickly to amend it. As thine eye observeth others, so art thou also noted again by others.
[ed. Parker (1841)]
Be careful also to avoid those things which more frequently displease thee on others. Wherever thou art, turn every thing to good account: if thou beholdest, or hearest of good examples, let them kindle in thee a desire of imitation; if thou observest any thing blameable , beware of doing it thyself; or, if thou hast occasionally done it, endeavour to amend it the sooner. As thy eye observeth others, so art thou observed by others in turn, and censured by them.
[tr. Dibdin (1851)]
Endeavour with greater zeal to guard against and conquer those vices which most frequently annoy thee in others. Turn all occasions to thy spiritual profit: so that if thou seest or hearest any good examples, thou mayest be spurred on to imitate them. But if thou observe anything that is blameworthy, take heed thou commit not the same; or if thou at any time hast done it, labour to correct thyself as soon as possible. As thine eye observeth others, so art thou in turn observed by others.
[ed. Bagster (1860)]
And strive also very earnestly to guard against and subdue those faults which displease thee most frequently in others. Gather some profit to thy soul wherever thou art, and wherever thou seest or hearest good examples, stir thyself to follow them, but where thou seest anything which is blameworthy, take heed that thou do not the same; or if at any time thou hast done it, strive quickly to amend thyself. As thine eye observeth others, so again are the eyes of others upon thee.
[tr. Benham (1874)]
Be careful also diligently to avoid those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou art; so that if thou seest any good examples, stir up thyself to the imitation thereof. But if thou observe anything worthy of reproof; beware thou do not the same. And if at any time thou hast done it, labour quickly to amend thyself. As thine eye observeth others, so art thou also noted again by others.
[tr. Anon. (1901)]
Also try more to avoid and overcome those things which most frequently displease you in others. Make your headway in every direction, so that, if you see or hear of good examples, you are fired to imitate them. But if you consider anything blameworthy, take care that you do not the same; or if at any time you have done so, quickly try to correct yourself. As your eye observes others, so you too are noted by them.
[tr. Daplyn (1952)]
Especially study to avoid and overcome those things that most displease you in other people. Strive to progress in all things, and let any examples you see or hear inspire you to imitate them. But if you observe anything blameworthy, take care not to do the same yourself. And should you ever have done so, amend your conduct without delay. As you observe others, so do others observe you.
[tr. Sherley-Price (1952)]
You must also take care to be on your guard and to overcome those things especially which displease you most often in others. You may find opportunities for progress everywhere -- if you see or hear of good examples, you should be inspired to follow them; if you observe anything that can be blamed, take care that you do not do the same. If you have ever done it, you must quickly mend your ways. As your own eye observes other people, you are in turn observed by them.
[tr. Knott (1962)]
Strive also to escape and overcome whatever you find offensive in others. May you grasp at every opportunity for progress. Where you see or hear good example may you be stirred to follow it. When you notice any deed worthy of condemnation, take care that you do not do likewise; and if you do so sometimes, try to correct yourself as quickly as possible. Just as you see others so also you are seen by them.
[tr. Rooney (1979)]
Quotations about:
hypocrisy
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
When you have discovered a stain in yourself, you eagerly seek for and gladly find stains in others.
Berthold Auerbach (1812-1882) German author
(Attributed)
Attributed in Maturin M. Ballou, Edge-Tools of Speech (1886).
All men are frauds. The only difference between them is that some admit it. I myself deny it.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major (1916)
You’re supposed to look at that figure of Christ on the cross and think, “How could a man suffer like that and forgive?” Not, “Romans are pussies — he still has his eyes.”
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Real Time with Bill Maher, “New Rules” (13 May 2011)
Discussing Christians who support torturing terrorists.
The old century is very nearly out, and leaves the world in a pretty pass, and the British Empire is playing the devil in it as never an empire before on so large a scale. We may live to see its fall. All the nations of Europe are making the same hell upon earth in China, massacring and pillaging and raping in the captured cities as outrageously as in the Middle Ages. The Emperor of Germany gives the word for slaughter and the Pope looks on and approves. In South Africa our troops are burning farms under Kitchener’s command, and the Queen and the two houses of Parliament, and the bench of bishops thank God publicly and vote money for the work. The Americans are spending fifty millions a year on slaughtering the Filipinos; the King of the Belgians has invested his whole fortune on the Congo, where he is brutalizing the Negroes to fill his pockets. The French and Italians for the moment are playing a less prominent part in the slaughter, but their inactivity grieves them. The whole white race is reveling openly in violence, as though it had never pretended to be Christian. God’s equal curse be on them all! So ends the famous nineteenth century into which we were so proud to have been born.
Wilfrid Scawen Blunt (1840-1922) English poet, critic, horse breeder
My Diaries, 1888-1914, 22 Dec 1900 (1921)
(Source)
If you rejoice in revenge, torture, and war […] you cannot say you’re a follower of the guy who explicitly said “love your enemies” and “do good to those who hate you”. The next line isn’t, “And if that doesn’t work, send a titanium-fanged dog to rip his nuts off”. Jesus lays on that hippie stuff pretty thick! He has lines like, “do not repay evil with evil”, and “do not take revenge on someone who wrongs you.” Really! It’s in that book you hold up when you scream at gay people.
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Real Time with Bill Maher, “New Rules” (13 May 2011)
Jesus, as a philosopher is wonderful. There’s no greater role model, in my view, than Jesus Christ. It’s just a shame that most of the people who follow him and call themselves Christians act nothing like him.
William "Bill" Maher (b. 1956) American comedian, political commentator, critic, television host.
Interview, The O’Reilly Factor (26 Sep 2006)
(Source)
Now is the accepted time to make your regular annual good resolutions. Next week you can begin paving hell with them as usual.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
“New Year’s Day,” Virginia City Territorial Enterprise (c. 1 Jan 1864)
(Source)
You’re not supposed to be so blind with patriotism that you can’t face reality. Wrong is wrong, no matter who does it or says it.
Malcolm X (1925-1965) American revolutionary, religious leader [b. Malcolm Little]
“Prospects for Freedom in 1965,” speech, New York (7 Jan 1965)
(Source)
It is easy to be brave from a safe distance.
It must be a good thing to be good or ivrybody wudden’t be pretendin’ he was.
[It must be a good thing to be good, or everybody wouldn’t be pretending he was.]
Finley Peter Dunne (1867-1936) American humorist and journalist
Observations by Mr. Dooley, “Hypocrisy” (1902)
Let no one say that he is a follower of Gandhi. It is enough that I should be my own follower. I know what an inadequate follower I am of myself, for I cannot live up to the convictions I stand for. You are no followers, but fellow students, fellow pilgrims, fellow seekers, fellow workers.
Mohandas Gandhi (1869-1948) Indian philosopher and nationalist [Mahatma Gandhi]
In Harijan (2 Mar 1940)
Man is the only animal that learns by being hypocritical. He pretends to be polite and then, eventually, he becomes polite.
Jean Kerr (1922-2003) American author and playwright [b. Bridget Jean Collins]
Finishing Touches, Act 1 (1973)
It is when the sentimentalist turns preacher of morals that we investigate his character, and are justified in so doing. He may express as many and as delicate shades of feeling as he likes, — for this the sensibility of his organization perfectly fits him, no other person could do it so well, — but the moment he undertakes to establish his feeling as a rule of conduct, we ask at once how far are his own life and deed in accordance with what he preaches? For every man feels instinctively that all the beautiful sentiments in the world weigh less than a single lovely action; and that while tenderness of feeling and susceptibility to generous emotions are accidents of temperament, goodness is an achievement of the will and a quality of the life. Fine words, says our homely old proverb, butter no parsnips; and if the question be how to render those vegetables palatable, an ounce of butter would be worth more than all the orations of Cicero. The only conclusive evidence of a man’s sincerity is that he give himself for a principle. Words, money, all things else, are comparatively easy to give away; but when a man makes a gift of his daily life and practice, it is plain that the truth, whatever it may be, has taken possession of him.
James Russell Lowell (1819-1891) American diplomat, essayist, poet
“Rousseau And The Sentimentalists,” North American Review (Jul 1867)
(Source)
It is easier to write ten volumes of philosophy than to put one principle into practice.
Leo Tolstoy (1828-1910) Russian novelist and moral philosopher
Diary (1847-03-17)
(Source)
From his earliest diary entry, when he was 18. Variants:
- "It is easier to produce ten volumes of philosophical writing than to put one principle into practice."
- "It is easier to write ten volumes on theoretical principles than to put one principle into practice."
I don’t trust a man who talks about ethics when he’s picking my pockets.
Robert A. Heinlein (1907-1988) American writer
Time Enough For Love (1973)
That’s what I hate about the war on drugs. All day long we see those commercials: “Here’s your brain, here’s your brain on drugs”, “Just Say No”, “Why do you think they call it dope?” … And then the next commercial is “This Bud’s for yooouuuu.” C’mon, everybody, let’s be hypocritical bastards. It’s okay to drink your drug. We meant those other drugs. Those untaxed drugs. Those are the ones that are bad for you.
Bill Hicks (1961-1994) American stand-up comedian, social critic, satirist, musician [William Melvin "Bill" Hicks]
Performance, Pittsburgh (20 Jun 1991)
Recorded in Flying Saucer Tour, Vol. 1 (2002)
The doctrine which, from the very first origin of religious dissensions, has been held by bigots of all sects, when condensed into a few words and stripped of rhetorical disguise, is simply this: — I am in the right, and you are in the wrong. When you are the stronger, you ought to tolerate me, for it is your duty to tolerate truth; but when I am the stronger, I shall persecute you, for it is my duty to persecute error.
Thomas Babington Macaulay (1800-1859) English writer and politician
“Sir James Mackintosh’s History of the Revolution,” Edinburgh Review (Jul 1835)
(Source)
Review of James Mackintosh, History of the Revolution in England, in 1638 (1834).
This country was founded by slave owners who wanted to be free.
George Carlin (1937-2008) American comedian
What Am I Doing in New Jersey? (1988)
Everyone is in favor of free speech. Hardly a day passes without its being extolled, but some people’s idea of it is that they are free to say what they like, but if anyone says anything back, that is an outrage.
Winston Churchill (1874-1965) British statesman and author
Debate, House of Commons (13 Oct 1943)
(Source)
More discussion of this quotation: If Anyone Says Anything Back, That Is an Outrage – Quote Investigator.
Although volume upon volume is written to prove slavery a very good thing, we never hear of the man who wishes to take the good of it, by being a slave himself.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
“Fragments on Government,” 1854?, Abraham Lincoln: Speeches and Writings, 1832-1858 (1989)
Selfishness is that detestable vice which no one will forgive in others, and no one is without in himself.
Henry Ward Beecher (1813-1887) American clergyman and orator
Life Thoughts (1858)
The best reformers the world haz ever seen are thoze who commense on themselves.
[The best reformers the world has ever seen are those who commence on themselves.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Nosegays” (1874)
Do not let your deeds belie your words, lest when you speak in church someone may say to himself, “Why do you not practice what you preach?”
St. Jerome (c. 347-419) Roman Christian priest, theologian, historian, translator [Eusebius Sophronius Hieronymus]
Letter 52, to Nepotian (AD 394)
Alt. trans.: "Do not let your deeds belie your words; lest when you speak in church someone may mentally reply, 'Why do you not practice what you profess?'" [Philip Schaff & Henry Wace (eds.) A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, vol. 6 (1893)]
No man practises so well as he writes. I have, all my life long, been lying till noon; yet I tell all young men, and tell them with great sincerity, that nobody who does not rise early will ever do any good.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (14 Sep 1773), in James Boswell, Journal of a Tour to the Hebrides (1785)
(Source)
I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them, and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like water and righteousness like an ever-flowing stream.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Amos 5:21-24 [NRSV (1989 ed.)]
(Source)
Alternate translations:
I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 24 But let judgment run down as waters, and righteousness as a mighty stream.
[KJV (1611)]
I hate and despise your feasts, I take no pleasure in your solemn festivals. When you offer me holocausts, I reject your oblations, and refuse to look at your sacrifices of fattened cattle. Let me have no more of the din of your chanting, no more of your strumming on harps. But let justice flow like water, and integrity like an unfailing stream.
[JB (1966)]
The Lord says, “I hate your religious festivals; I cannot stand them! When you bring me burnt offerings and grain offerings, I will not accept them; I will not accept the animals you have fattened to bring me as offerings. Stop your noisy songs; I do not want to listen to your harps. Instead, let justice flow like a stream, and righteousness like a river that never goes dry."
[GNT (1976)]
I loathe, I spurn your festivals,
I am not appeased by your solemn assemblies.
If you offer Me burnt offerings -- or your grain offerings --
I will not accept them;
I will pay no heed
To your gifts of fatlings.
Spare Me the sound of your hymns,
And let Me not hear the music of your lutes.
But let justice well up like water,
Righteousness like an unfailing stream.
[RJPS (2006)]
I hate, I despise your religious festivals; your assemblies are a stench to me. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!
[NIV (2011 ed.)]
What a stupendous, what an incomprehensible machine is man! who can endure toil, famine, stripes, imprisonment & death itself in vindication of his own liberty, and the next moment be deaf to all those motives whose power supported him thro’ his trial, and inflict on his fellow men a bondage, one hour of which is fraught with more misery than ages of that which he rose in rebellion to oppose.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Jean Nicholas Démeunier (22 Jun 1786)
(Source)
This was part of a response to a draft article on the United States ("Essai sur les États-Unis") being put together for the Encyclopédie Méthodique which Démeunier had passed by Jefferson for comment. Jefferson requested changes on a number of items, including a passage on a new Virginia slave law and the failure of some of the delegates to propose an amendment for the gradual emancipation of slaves (Jefferson had not attended the legislative session, being in France). This quotation appeared toward the end of that proposed revision.
In the end, Démeunier provided this French translation in his article:
L’homme est un être bien étonnant et bien incompréhensible! pour défendre sa liberté, il souffre la fatigue, la faim, les coups de fouet, la prison et la mort, et le moment d’après les nobles sentimens qui l’ont soutenu dans de cruelles épreuves, ne font plus d’impression sur lui, et il impose à d’autres hommes une servitude qui, dans la durée d’une heure, produit plus de peines et de douleur, que l’assujettissement contre lequel il a pris les armes, n’en eût produit dans des siecles.
The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 23:2-7 (NIV)
(Source)
Alt trans:
- "The scribes and the Pharisees sit on Moses' seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger. They do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called rabbi by men." [NRSV]
- "The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi." [KJV]
Everybody’s private motto: It’s better to be popular than right.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook, 1902 [ed. Paine (1935)]
Comment on an unlined sheet his papers.
What is blasphemy? I will give you a definition; I will give you my thought upon this subject. What is real blasphemy?
To live on the unpaid labor of other men — that is blasphemy.
To enslave your fellow-man, to put chains upon his body — that is blasphemy.
To enslave the minds of men, to put manacles upon the brain, padlocks upon the lips — that is blasphemy.
To deny what you believe to be true, to admit to be true what you believe to be a lie — that is blasphemy.
To strike the weak and unprotected, in order that you may gain the applause of the ignorant and superstitious mob — that is blasphemy.
To persecute the intelligent few, at the command of the ignorant many — that is blasphemy.
To forge chains, to build dungeons, for your honest fellow-men — that is blasphemy.
To pollute the souls of children with the dogma of eternal pain — that is blasphemy.
To violate your conscience — that is blasphemy.
The jury that gives an unjust verdict, and the judge who pronounces an unjust sentence, are blasphemers.
The man who bows to public opinion against his better judgment and against his honest conviction, is a blasphemer.Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Trial of C.B. Reynolds for blasphemy (May 1887)
(Source)
An orator’s life is more convincing than his eloquence.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 507 [tr. Lyman (1862)]
Moral indignation is jealousy with a halo.
H.G. Wells (1866-1946) British writer [Herbert George Wells]
The Wife of Sir Isaac Harman, 9.2 (1914)
The trouble with Communism is the Communists, just as the trouble with Christianity is the Christians.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
“Mr. Mencken Sounds Off,” interview, LIFE Magazine (5 Aug 1946)
(Source)
We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to make a show of being open-handed. Such a pose is nearer akin to hypocrisy than to generosity or moral goodness.
[Videre etiam licet plerosque non tam natura liberales quam quadam gloria ductos, ut benefici videantur, facere multa, quae proficisci ab ostentatione magis quam a voluntate videantur. Talis autem sinulatio vanitati est coniunctior quam aut liberalitati aut honestati.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 14 (1.14) / sec. 44 (44 BC) [tr. Miller (1913)]
(Source)
(Source (Latin)). Alternate translations:trans.:
One may also observe in a great many people, that they take a sort of pride in being counted magnificent, and give very plentifully, not from any generous principle in their natures, but only to appear great in the eye of the world; so that all their bounty is resolved into nothing but mere outside and pretense, and is nearer of kin to vanity and folly, than it is to either liberality or honesty.
[tr. Cockman (1699)]
Besides we may observe, that most men, not so much from a liberal disposition, as led by some show of apparent beneficence, do acts of kindness, which seem to flow more from ostentation than from the heart. This conduct is more allied to vanity than to liberality or honour.
[tr. McCartney (1798)]
For it is easy to observe, that most of them are not so much by nature generous, as they are misled by a kind of pride to do a great many things in order that they may seem to be generous; which things seem to spring not so much from good will as from ostentation. Now such a simulation is more nearly allied to duplicity than to generosity or virtue.
[tr. Edmonds (1865)]
We can see, also, that a large number of persons, less from a liberal nature than for the reputation of generosity, do many things that evidently proceed from ostentation rather than from good will.
[tr. Peabody (1883)]
It is also manifest that the conduct of men who are not really generous but only ambitious of the name often springs from vainglory rather than from a pure motive. Such hypocrisy, I hold, savours more of deceit than of liberality or honour.
[tr. Gardiner (1899)]
It is quite clear that many individuals who are not so much innately generous as they are swayed by the vain desire to seem generous, often indulge in gestures that apparently originate in ostentation rather than in genuine open-handedness. This kind of pretense is closer to vanity than to generosity or uprightness.
[tr. Edinger (1974)]
OPHELIA:But, good my brother,
Do not, as some ungracious pastors do,
Show me the steep and thorny way to heaven,
Whiles, like a puffed and reckless libertine,
Himself the primrose path of dalliance treads
And recks not his own rede.William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 1, sc. 3, l. 50ff (1.3.50-55) (c. 1600)
(Source)
Whose house is of glasse, must not throw stones at another.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 196 (1640 ed.)
(Source)
Strive to be patient; bear with the faults and frailties of others, for you, too, have many faults which others have to bear. If you cannot mould yourself as you would wish, how can you expect other people to be entirely to your liking?
[Stude patiens esse in tolerando aliorum defectus, et qualescumque infirmitates, quia et tu multa habes, quæ ab aliis oportet tolerari. Si non potes te talem facere qualem vis, quomodo poteris alium habere ad beneplacitum tuum?]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 2 (1.16.2) (c. 1418-27) [tr. Sherley-Price (1952)]
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(Source (Latin)). Alternate translations:
Study always that thou mayest be patient in suffering of other men’s defaults, for thou hast many things in thee that others do suffer of thee: and if thou canst not make thyself to be as thou wouldst, how mayest thou then look to have another to be ordered in all things after thy will?
[tr. Whitford/Raynal (1530/1871)]
Study always to be patient in bearing other men's defects, for you have many in yourself that others suffer from you, and if you cannot make yourself be as you would, how may you then look to have another regulated in all things to suit your will?
[tr. Whitford/Gardiner (1530/1955)]
Endeavour thy selfe patiently to bear with any faults and infirmities of others, for that thou thy selfe hast many things that must be borne withall by others. If thou canst not make thy selfe such a one as thou wouldst be, how canst thou expect to have another to thy liking in all things?
[tr. Page (1639), 1.16.6-7]
Remember, that You also have many Failings of your own, by which the Patience of other People will have its turn of being exercised. And if you do (as certainly you cannot but) see this, think how unreasonable it is, to expect you should make others in all particulars, what you would have them to be; when you cannot so much as make your self, what you are sensible you ought to be.
[tr. Stanhope (1696; 1706 ed.)]
Endeavor, to be always patient of the faults and imperfections of others; for thou haft many faults and imperfections of thy own, that require a reciprocation of forbearance. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Payne (1803), 1.16.3]
Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many [failings] which must be borne with by others. If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?
[ed. Parker (1841)]
Endeavour to be always patient of the faults and imperfections of others, whatever they may be; for thou hast many faults and imperfection of thy own, that require forbearance from others. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Dibdin (1851)]
Endeavour to be patient in bearing with defects and infirmities in others, of what kind soever; because thou also hast many things which others must bear with. If thou canst not make thyself such as thou wouldst, how canst thou expect to have another according to thy liking?
[ed. Bagster (1860)]
Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking.
[tr. Benham (1874)]
Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others. If thou canst not make thyself such an one as thou wouldst, how canst thou expect to have another in all things to thy liking?
[tr. Anon. (1901)]
Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure. If you cannot make yourself what you would wish to be, how can you bend others to your will?
[tr. Croft/Bolton (1940)]
Try to be patient in bearing with others’ failings and all kinds of weaknesses, for you too have many which must be put up with by others. If you cannot mould yourself exactly as you would, how can you get another to be satisfying to you?
[tr. Daplyn (1952)]
Yes, you do well to cultivate patience in putting up with the shortcomings, the various disabilities of other people; only think how much they have to put up with in you! When you make such a failure of organizing your own life, how can you expect everybody else to come up to your own standards?
[tr. Knox-Oakley (1959)]
Try to be patient in bearing with the failings and weaknesses of other people, whatever they may be. You too have many faults, which others have to endure. If you cannot make yourself the kind of person you wish, how can you expect to have someone else to your liking?
[tr. Knott (1962)]
Seek always to be tolerant of the shortcomings and failings of others. They also have much to tolerate in you. If you are unable to mould yourself as you wish, how can you expect others to conform to your liking?
[tr. Rooney (1979)]
Take pains to be patient in bearing all the faults and weaknesses of others, for you too have many flaws that others must put up with. If you cannot make yourself as you would like to be, how can you expect to have another person entirely to your liking?
[tr. Creasy (1989)]
“Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven.
“So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.”
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 6:1-6 (NIV)
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KJV: "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. "Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. "And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."
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)
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The modern conservative is not even especially modern. He is engaged, on the contrary, in one of man’s oldest, best financed, most applauded, and, on the whole, least successful exercises in moral philosophy. That is the search for a superior moral justification for selfishness. It is an exercise which always involves a certain number of internal contradictions and even a few absurdities. The conspicuously wealthy turn up urging the character-building value of privation for the poor. The man who has struck it rich in minerals, oil, or other bounties of nature is found explaining the debilitating effect of unearned income from the state. The corporate executive who is a superlative success as an organization man weighs in on the evils of bureaucracy. Federal aid to education is feared by those who live in suburbs that could easily forgo this danger, and by people whose children are in public schools. Socialized medicine is condemned by men emerging from Walter Reed Hospital. Social Security is viewed with alarm by those who have the comfortable cushion of an inherited income. Those who are immediately threatened by public efforts to meet their needs — whether widows, small farmers, hospitalized veterans, or the unemployed — are almost always oblivious to the danger.
John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
“Wealth and Poverty,” speech, National Policy Committee on Pockets of Poverty (13 Dec 1963)
Galbraith used variations on this quote over the years.
- The above quotation was from a speech given, that was then entered into the Congressional Record, Vol. 109, Senate (18 Dec 1963).
- This material was reworked into an article "Let us begin: An invitation to action on poverty," in Harper's (March 1964), which was in turn again entered into the Congressional Record, Vol. 110 (1964).
- One of the last is most often cited: "The modern conservative is engaged in one of man’s oldest exercises in moral philosophy, that is the search for a superior moral justification for selfishness. It is an exercise which always involves a certain number of internal contradictions and even a few absurdities. The conspicuously wealthy turn up urging the character-building value of privation for the poor." ["Stop the Madness," Interview with Rupert Cornwell, Toronto Globe and Mail (6 Jul 2002)]
If you don’t stick to your values when they are tested, they’re not values. They’re hobbies.
Jon Stewart (b. 1962) American satirist, comedian, and television host. [b. Jonathan Stuart Leibowitz]
The Daily Show (2009-01-22)
There are large parts of the Christian ethic which are universally admitted to be too good for this wicked world. We have in fact, two kinds of morality, side by side: one that we preach, but do not practice, and another that we practice, but seldom preach.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Eastern and Western Ideals of Happiness,” Sceptical Essays (1928)
Ben, the ethics of sex is a thorny problem. Each of us is forced to grope for a solution he can live with — in the face of a preposterous, unworkable, and evil code of so-called ‘morals.’ Most of us know the code is wrong; almost everybody breaks it. But we pay Danegeld by feeling guilty and giving lip service. Willy-nilly, the code rides us, dead and stinking, an albatross around the neck.
Robert A. Heinlein (1907-1988) American writer
Stranger in a Strange Land [Jubal] (1961)
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In the 1960 "uncut" edition, the passage reads as: "Ben, the ethics of sex is a thorny problem because each of us has to find a solution pragmatically compatible with a preposterous, utterly unworkable, and evil public code of so-called "morals." Most of us know, or suspect, that the public code is wrong, and we break it. Nevertheless we pay Danegeld by giving it lip service in public and feeling guilty about breaking it in private. Willy-nilly, that code rides us, dead and stinking, an albatross around the neck."
CHRISTIAN, n. One who believes that the New Testament is a divinely inspired book admirably suited to the spiritual needs of his neighbor. One who follows the teachings of Christ in so far as they are not inconsistent with a life of sin.
He does not believe, that does not live according to his Belief.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs, #1838 (1732)
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Atheism is the theory that there is no God. Now one kind is a theoretical kind, where someone just sits down and starts thinking about it, and they come to a conclusion that there is no God. The other kind is a practical atheism, and that kind goes out of living as if there is no God. And you know there are a lot of people who affirm the existence of God with their lips, and they deny his existence with their lives. You’ve seen these people who have a high blood pressure of creeds and an anemia of deeds.
How many observe Christ’s Birth-day! How few, his Precepts! O! ’tis easier to keep Holidays than Commandments.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard’s Almanack (1743)
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You cannot change the conclusion of the brain by torture; nor by social ostracism. But I will tell you what you can do by these, and what you have done. You can make hypocrites by the million. You can make a man say that he has changed his mind; but he remains of the same opinion still. Put fetters all over him; crush his feet in iron boots; stretch him to the last gasp upon the holy rack; burn him, if you please, but his ashes will be of the same opinion still.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Liberty of Man, Woman, and Child” (1877)
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ALL ANIMALS ARE EQUAL
BUT SOME ANIMALS ARE MORE
EQUAL THAN OTHERSGeorge Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Animal Farm, ch. 10 (1946)
The church is always trying to get other people to reform; it might not be a bad idea to reform itself a little, by way of example.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
A Tramp Abroad (1880)
I confess I am a little cynical on some topics, and when a whole nation is roaring Patriotism at the top of its voice, I am fain to explore the cleanness of its hands and purity of its heart.
A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side.
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 5, ch. 11 / 1314b.39
Alt. trans.:
- "Also he should appear to be particularly earnest in the service of the Gods; for if men think that a ruler is religious and has a reverence for the Gods, they are less afraid of suffering injustice at his hands, and they are less disposed to conspire against him, because they believe him to have the very Gods fighting on his side. At the same time his religion must not be thought foolish." [tr. Jowett (1885)]
- "And, moreover, always to seem particularly attentive to the worship of the gods; for from persons of such a character men entertain less fears of suffering anything illegal while they suppose that he who governs them is religious and reverences the gods; and they will be less inclined to raise insinuations against such a one, as being peculiarly under their protection: but this must be so done as to give no occasion for any suspicion of hypocrisy." [tr. Ellis (1912)]
- "And further he must be seen always to be exceptionally zealous as regards religious observances (for people are less afraid of suffering any illegal treatment from men of this sort, if they think that their ruler has religious scruples and pays regard to the gods, and also they plot against him less, thinking that he has even the gods as allies), though he should not display a foolish religiosity." [tr. Rackham (1932)]
- "Further, he must always show himself to be seriously attentive to the things pertaining to the gods. For men are less afraid fo being treated in some respect contrary to the law by such persons, if they consider the ruler a god-fearing sort who takes thought for the gods, and they are less ready to conspire against him as one who has the gods too as allies. In showing himself of this sort, however, he must avoid silliness." [tr. Lord (1984)]
There is no religion without love, and people may talk as much as they like about their religion, but if it does not teach them to be good and kind to man and beast, it is all a sham.
Anna Sewell (1820-1878) English novelist
Black Beauty, Part 1, ch. 13 “The Devil’s Trade-Mark” (1877)
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Men will wrangle for religion; write for it; fight for it; die for it; anything but — live for it.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 25 (1820)
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