WIST Quotations

Berry, Wendell -- Poem (1980), “A Warning To My Readers,” A Part, ch. 3

Dave — Mon, 09 Mar 2026 18:32:34 +0000

Do not think me gentle
because I speak in praise
of gentleness, or elegant
because I honor the grace
that keeps this world. I am
a man crude as any,
gross of speech, intolerant,
stubborn, angry, full
of fits and furies. That I
may have spoken well
at times, is not natural.
A wonder is what it is.

Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Poem (1980), “A Warning To My Readers,” A Part, ch. 3
(Source)

Fenelon, Francois -- Letter (1710-10-11) to Duchess de Montemart

Dave — Mon, 26 Jan 2026 04:13:44 +0000

God bears with imperfect beings, even when they resist his goodness. We ought to imitate this merciful patience and endurance. It is only imperfection that complains of what is imperfect. The more perfect we are the more gentle and quiet we become towards the defects of others.

François Fénelon (1651-1715) French Catholic archbishop, theologian, poet, writer [François de Salignac de la Mothe-Fénelon]
Letter (1710-10-11) to Duchess de Montemart
(Source)

Sometimes misattributed to Joseph Addison.

This is a shortened version, from Selections from the Writings of Fénelon, Letter 37 [tr. Follen (1829)], of a passage given in Fénelon's Letters to Women, Letter 116 [tr. Lear (1921)] as:

Sometimes even it is necessary to imitate God's dealings with souls, Who often so softens His rebuke that the person rebuked feels rather as though he were accusing himself than being accused. Anything like impatient reproof from being shocked at great faults becomes a very human correction, not that of grace.Our own imperfection makes us hasty to rebuke the imperfect, and it is a very subtle and ll-permeating self-love which cannot forgive the self-love of others. The stronger it is, the more critical the censor will be: there is nothing so irritating to a proud, self-willed mind, as the self-will of a neighbor; and another man's passions seem intolerably ridiculous and unbearable to one who is given up to his own. But he who is full oft he love of God, on the contrary, is full of forbearance, consideration, and indulgence. He waits and adapts himself, and goes softly, one step at a time: the less self-love he has, the more he tolerates that of others in order to heal it.

Stevenson, Robert Louis -- Essay (1881), “Virginibus Puerisque, Part 2”

Dave — Fri, 05 Dec 2025 19:11:06 +0000

You may safely go to school with hope; but ere you marry, should have learned the mingled lesson of the world: that dolls are stuffed with sawdust, and yet are excellent play-things; that hope and love address themselves to a perfection never realised, and yet, firmly held, become the salt and staff of life; that you yourself are compacted of infirmities, perfect, you might say, in imperfection, and yet you have a something in you lovable and worth preserving; and that, while the mass of mankind lies under this scurvy condemnation, you will scarce find one but, by some generous reading, will become to you a lesson, a model, and a noble spouse through life. So thinking, you will constantly support your own unworthiness, and easily forgive the failings of your friend.

Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1881), “Virginibus Puerisque, Part 2”
(Source)

First published in Virginibus Puerisque and Other Papers, ch. 1, part 2 (1881).

Montaigne, Michel de -- Essays, Book 2, ch. 20 (2.20), “We Taste Nothing Pure [Nous ne goustons rien de pur]” (1578) [tr. Cotton/Hazlitt (1877)]

Dave — Thu, 27 Nov 2025 00:32:58 +0000

Pleasure chews and grinds us; according to the old Greek verse, which says that the gods sell us all the goods they give us; that is to say, that they give us nothing pure and perfect, and that we do not purchase but at the price of some evil.

[L’aise nous masche. C’est ce que dit un verset Grec ancien, de tel sens: Les dieux nous vendent tous les biens qu’ils nous donnent: c’est à dire, ils ne nous en donnent aucun pur & parfaict, & que nous n’achetions au prix de quelque mal.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 20 (2.20), “We Taste Nothing Pure [Nous ne goustons rien de pur]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)

The first sentence here was in the final 1595 edition, along with other text on this theme. The rest (which referenced to the text immediately before those additions) is found in the original 1580 edition.

The referenced Greek verse is attributed to Epicharmus by Xenophon (Memorabilia,, II, 1.20).

Source (French)). Alternate translations:

Ease consumeth us. It is that, which on old Greeke verse saith, of such a sense. The Gods sell us all the goods they give us; that is to say, they give us not one pure and perfect, and that which we buy not with the price of some evill.
[tr. Florio (1603)]

Pleasure preys upon us, according to the old Greek verse, which says, "That the gods sell us all the good they give us;" that is to say, that they give us nothing pure and perfect, and which we do not purchase but at the price of some evil.
[tr. Cotton (1686)]

Ease eats us up. This is said by the ancient Greek verse, to this effect: "The gods sell us all the goods they give us"; that is to say, they give us none pure and perfect, and which we do not purchase at the cost of some ill.
[tr. Ives (1925)]

Happiness racks us. That is what an old Greek verse says, in this sense: "The gods sell us all the good things they give us." That is to say, they give us none pure and perfect, none that we do not buy at the price of some evil.
[tr. Frame (1943)]

Pleasure chews and grinds us.
[ed. Rat (1958)]

Ease crushes us. That is what is meant by that line of ancient Greek poetry: "The gods sell us all the pleasures which they give us"; that is to say, none that they give us is pure and perfect: we can only buy them at the price of some suffering.
[tr. Screech (1987)]

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 50 (8.50) (AD 161-180) [tr. Staniforth (1964)]

Dave — Wed, 29 Oct 2025 21:10:05 +0000

Is your cucumber bitter? Throw it away. Are there briars in your path? Turn aside. That is enough. Do not go on to say, “Why were things of this sort ever brought into the world?” The student of nature will only laugh at you; just as a carpenter or a shoemaker would laugh, if you found fault with the shavings and scraps from their work which you saw in the shop.

[Σίκυος πικρός; ἄφες. βάτοι ἐν τῇ ὁδῷ; ἔκκλινον. ἀρκεῖ, μὴ προσεπείπῃς: τί δὲ καὶ ἐγένετο ταῦτα ἐν τῷ κόσμῳ; ἐπεὶ καταγελασθήσῃ ὑπὸ ἀνθρώπου φυσιολόγου, ὡς ἂν καὶ ὑπὸ τέκτονος καὶ σκυτέως γελασθείης καταγινώσκων ὅτι ἐν τῷ ἐργαστηρίῳ ξέσματα καὶ περιτμήματα τῶν κατασκευαζομένων ὁρᾷς.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 50 (8.50) (AD 161-180) [tr. Staniforth (1964)]
(Source)

(Source (Greek)). Alternate translations:

Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it.
[tr. Casaubon (1634), 8.48]

Does your Cucumber taste bitter? Let it alone. Are there Brambles in your way? Avoid them then. Thus far you are well: But then don't ask what does the World with such stuff as this is? This is to be too Bold, and Impertinent; And a Natural Philosopher would laugh at you: This Expostulation is just as Wise as it would be to find fault with a Carpenter for having Saw-dust, or a Taylor Shreds in his Shop.
[tr. Collier (1701)]

Is the cucumber bitter? Throw it away. Are there thorns in the way? Walk aside. That is enough. Don’t be adding; “Why were such things in the universe?” A naturalist would laugh at you, as would a carpenter, too, or a shoe-maker, if you were finding fault, because shavings and parings of their Works are lying about in their work-houses.
[tr. Hutcheson/Moor (1742)]

Is the cucumber which you are eating, bitter? let it alone. Are there thorns int he path where you are walking? avoid them. This is sufficient for your particular purpose. But do not peevishly ask, "why are such things permitted in the world?" For a naturalist would laugh at you; and with as much reason as a carpenter or a tailor would do, if you should blame them for having shavings or shreds in their respective shops.
[tr. Graves (1792), 8.49]

A cucumber is bitter -- Throw it away. -- There are briers in the road -- Turn aside from them. -- This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make.
[tr. Long (1862)]

Does your cucumber taste bitter? Let it alone. Are there brambles in your way? Avoid them then. Thus far you are well. But, then, do not ask what does the world with such things as this, for a natural philosopher would laugh at you. This expostulation is just as wise as it would be to find fault with a carpenter for having saw-dust, or a tailor shreds in his shop.
[tr. Collier/Zimmern (1887)]

The gourd is bitter: drop it then! There are brambles in the path: then turn aside! It is enough. Do not go on to argue, Why pray have these things a place int he world? The natural philosopher would laugh at you, just as a carpenter or cobbler would laugh, if you began finding fault because you saw chips or parings lying about their shop.
[tr. Rendall (1898)]

Is the gourd bitter? Put it from you. Are there thorns in the way? Walk aside. That is enough. Do not add, “Why were such things brought into the world?” The naturalist would laugh at you, just as would a carpenter or a shoemaker, if you began fault-finding because you saw shavings and parings from their work strewn about the workshop.
[tr. Hutcheson/Chrystal (1902)]

The gherkin is bitter. Toss it away. There are briars in the path. Turn aside. That suffices, and thou needest not to add: Why are such things found in the world? For thou wouldst be a laughing stock to any student of nature; just as thou wouldst be laughed at by a carpenter and a cobbler if thou tookest them to task because in their shops are seen sawdust and parings from what they are making.
[tr. Haines (Loeb) (1916)]

The cucumber is bitter? Put it down. There are brambles in the path? Step to one side. That is enough, without also asking: "Why did these things come into the world at all?" Because the student of Nature will ridicule the question, exactly as a carpenter or cobbler would laugh at you if you found fault because you see shavings and clippings from their work in their shops.
[tr. Farquharson (1944)]

The cucumber is bitter? Cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticised them because you could see in their workshop the shavings or parings form what they were working on.
[tr. Hard (1997 ed.)]

The cucumber is bitter? Then throw it out.
There are brambles in the path? Then go around them.
That's all you need to know. Nothing more. Don't demand to know "why such things exist." Anyone who understands the world will laugh at you, just as a carpenter would if you seemed shocked at finding sawdust in his workshop, or a shoemaker at scraps of leather left over from work.
[tr. Hays (2003)]

A bitter cucumber? Throw it away. Brambles in the path? Go round them. That is all you need, without going on to ask, "So why are these things in the world anyway?" That question would be laughable to a student of nature, just as any carpenter or cobbler would laugh at you if you objected to the sight of shavings or off-cuts from their work on the shop floor.
[tr. Hammond (2006)]

The cucumber is bitter? Then cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticized them because you could see in their workshop the shavings or parings from the items that they were working on.
[tr. Hard (2011 ed.)]

Miller, Walter M. -- “The Soul-Empty Ones,” Astounding Science Fiction (1951-08)

Dave — Thu, 28 Aug 2025 15:45:58 +0000

There is some wisdom, and some foolishness in every people’s way.

Walter M. Miller Jr. (1923-1996) American writer
“The Soul-Empty Ones,” Astounding Science Fiction (1951-08)
(Source)

Orwell, George -- Essay (1949-01), “Reflections on Gandhi,” Partisan Review

Dave — Fri, 16 May 2025 16:41:17 +0000

The essence of being human is that one does not seek perfection, that one is sometimes willing to commit sins for the sake of loyalty, that one does not push asceticism to the point where it makes friendly intercourse impossible, and that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one’s love upon other human individuals. No doubt alcohol, tobacco and so forth are things that a saint must avoid, but sainthood is also a thing that human beings must avoid.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1949-01), “Reflections on Gandhi,” Partisan Review
(Source)

Taylor, Barbara Brown -- Interview (2006-06-08) by Bob Abernathy, PBS

Dave — Tue, 22 Apr 2025 18:41:57 +0000

What I mean by that, I think, is that much of religion, much of the religion I was schooled in, was about putting myself away, aside, behind me in order to become something holier and closer to God. In other words, to draw nearer to the Really Real I needed to be less me. Perhaps it was a midlife revelation or just wearing out on that that led me to a different understanding — that my humanity was God’s chief gift to me, and that if I was going to find the Really Real it was going to be within that and not separating myself from that. I don’t know if it makes sense. But it meant that the holiest thing I could be was the flawed human being God had made me to be.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
(Source)

Wilcox, Ella Wheeler -- Poem (1906), “Understood,” st. 1, New Thought Pastels

Dave — Wed, 08 Jan 2025 16:58:29 +0000

I value more than I despise
My tendency to sin,
Because it helps me sympathize
With all my tempted kin.

Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1906), “Understood,” st. 1, New Thought Pastels
(Source)

Hugo, Victor -- Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 4 (1.1.4) (1862) [tr. Donougher (2013)]

Dave — Mon, 11 Nov 2024 23:37:34 +0000

To be a saint is the exception. To be a good man is the rule. Err, weaken and sin, but be among the good.

[Être un saint, c’est l’exception ; être un juste, c’est la règle. Errez, défaillez, péchez, mais soyez des justes.]

Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 4 (1.1.4) (1862) [tr. Donougher (2013)]
(Source)

Part of the short summary of Bishop Myriel's teachings. (Source (French)). Alternate translations:

To be a saint is the exception; to be upright is the rule. Err, falter, sin, but be upright.
[tr. Wilbour (1862); Wilbour / Fahnestock / MacAfee (1987)]

To be a saint is the exception, to be a just man is the rule. Err, fail, sin, but be just.
[tr. Wraxall (1862)]

To be a saint is the exception; to be an upright man is the rule. Err, fall, sin if you will, but be upright.
[tr. Hapgood (1887)]

To be a saint is to be an exception; to be a true man is the rule. Err, fail, sin if you must, but be upright.
[tr. Denny (1976)]

Herbert, George -- Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 163 (1640 ed.)

Dave — Fri, 21 Jun 2024 15:26:08 +0000

None is a foole alwaies, every one sometimes.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 163 (1640 ed.)
(Source)

See Lincoln.

Chekhov, Anton -- Letter (1883-03-26) to A. N. Kanaev

Dave — Fri, 05 Apr 2024 15:10:11 +0000

A grimy fly can soil the entire wall and a small, dirty little act can ruin the entire proceedings.

Anton Pavlovich Chekhov (1860-1904) Russian playwright and writer
Letter (1883-03-26) to A. N. Kanaev

Widely attributed to Chekhov, with this citation, but I am unable to find a reference in various collections of Chekhov's letters.

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 3, l. 8ff (3.8-9) (1314) [tr. Kline (2002)]

Dave — Fri, 29 Sep 2023 18:42:53 +0000

O clear and noble conscience, how sharply a little fault stings you!

[O dignitosa coscïenza, e netta,
come t’è picciol fallo amaro morso!]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 3, l. 8ff (3.8-9) (1314) [tr. Kline (2002)]
(Source)

Observing his guide, Virgil, upset over one of his own lapses.

(Source (Italian)). Alternate translations:

O matchless dignity of stainless thought!
Thus bitter seems to you the taste of Sin!
[tr. Boyd (1802), st. 2]

O clear conscience and upright
How doth a little sting wound thee sore!
[tr. Cary (1814)]

Oh, dignity of conscience, when complete,
How small will bitter make that once was sweet!
[tr. Bannerman (1850)]

O noble conscience, and without a stain,
How sharp a sting is trivial fault to thee!
[tr. Longfellow (1867)]

O conscience, dignified and pure, how bitter a sting is a small fault to thee!
[tr. Butler (1885)]

O conscience honourably pure, to thee
How is a little fault most bitterly shrived!
[tr. Minchin (1885)]

O conscience, upright and stainless, how bitter a sting to thee is little fault!
[tr. Norton (1892)]

O noble conscience and clear, how sharp a sting gives a little fault to thee!
[tr. Wicksteed (1899)]

O pure and noble conscience, how bitter a sting to thee is a little fault!
[tr. Sinclair (1939)]

O honourable conscience, clear and chaste,
How small a fault stings thee to bitter smart!
[tr. Binyon (1943)]

O noble conscience, clear and undefaced,
How keen thy self-reproach for one small slip!
[tr. Sayers (1955)]

O noble conscience without stain! how sharp
the sting of a small fault is to your sense!
[tr. Ciardi (1961)]

O pure and noble conscience, how bitter
a sting is a little fault to you!
[tr. Singleton (1973)]

O dignity of conscience, noble, chaste,
how one slight fault can sting you into shame!
[tr. Musa (1981)]

O conscience so precious and so clear,
How small a fault is a sharp tooth to you!
[tr. Sisson (1981)]

O pure and noble conscience, you in whom
each petty fault becomes a harsh rebuke!
[tr. Mandelbaum (1982)]

O worthy clear conscience, how bitter a bite to you is even a little fault!
[tr. Durling (2003)]

Such dignity of conscience, clear and clean,
bitten so keenly by so slight a fault!
[tr. Kirkpatrick (2007)]

O pure and noble conscience,
how bitter is the sting of your least fault!
[tr. Hollander/Hollander (2007)]

But O, how purest consciences are stung
By tiny faults, bitter on noble tongues!
[tr. Raffel (2010)]

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 131 “Affurisms: Plum Pits (1)” (1874)

Dave — Fri, 01 Sep 2023 16:23:39 +0000

I luv mi phailings. It iz theze that make me pheel that i have that tutch ov natur in me that makes me brother tew every man living.

[I love my failings. It is these that make me feel that I have that touch of nature in me that makes me brother to every man living.]

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, ch. 131 “Affurisms: Plum Pits (1)” (1874)
(Source)

Russell, Bertrand -- Essay (1933-02-01) “On Tact,” New York American

Dave — Mon, 03 Apr 2023 14:16:19 +0000

I think the gist of the matter is that a saint can live without politeness, and indeed that politeness is incompatible with a saintly character. But the man who is always to be sincere must be free from spite and envy and malice and pettiness. Most of us have a dose of these vices in our composition and therefore have to excerise tact to avoid giving offence. We cannot all be saints, and if saintliness is impossible, we may at least try not to be too disagreeable.

Bertrand Russell (1872-1970) English mathematician and philosopher
Essay (1933-02-01) “On Tact,” New York American
(Source)

Twain, Mark -- “Answers to Correspondents,” The Californian (17 Jun 1865)

Dave — Tue, 08 Nov 2022 00:16:42 +0000

I haven’t a particle of confidence in a man who has no redeeming petty vices whatsoever.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
“Answers to Correspondents,” The Californian (17 Jun 1865)
(Source)

Reprinted in The Celebrated Jumping Frog of Calaveras County, and Other Sketches (1867).

Jefferson, Thomas -- Letter (1814-09-26) to Miles King

Dave — Mon, 19 Sep 2022 14:37:28 +0000

Hitherto I have been under the guidance of that portion of reason which He has thought proper to deal out to me. I have followed it faithfully in all important cases, to such a degree at least as leaves me without uneasiness; and if on minor occasions I have erred from its dictates, I have trust in Him who made us what we are, and knows it was not His plan to make us always unerring.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1814-09-26) to Miles King
(Source)

Wilde, Oscar -- (Attributed)

Dave — Fri, 06 May 2022 19:52:06 +0000

I sometimes think that God in creating man, somewhat over-estimated his ability.

Oscar Wilde (1854-1900) Irish poet, wit, dramatist
(Attributed)
(Source)

The quotation first appears, without much citation, in Francis Douglas, Oscar Wilde and the Black Douglas, ch. 2 (1940), four decades after Wilde's death. Further discussion of the quotation here: God In Creating Man, Somewhat Overestimated His Ability – Quote Investigator

James, William -- “The Will to Believe,” sec. 7, New World (Jun 1896)

Dave — Mon, 28 Jun 2021 19:12:08 +0000

Our errors are surely not such awfully solemn things. In a world where we are so certain to incur them in spite of all our caution, a certain lightness of heart seems healthier than this excessive nervousness on their behalf.

William James (1842-1910) American psychologist and philosopher
“The Will to Believe,” sec. 7, New World (Jun 1896)
(Source)

Originally a lecture for the Philosophical Clubs of Yale and Brown Universities.

Dostoyevsky, Fyodor -- “Critical Articles: Introduction,” Complete Collected Works (1895)

Dave — Fri, 02 Oct 2020 01:13:33 +0000

A just cause is not ruined by a few mistakes.

Fyodor Dostoyevsky (1821-1881) Russian novelist
“Critical Articles: Introduction,” Complete Collected Works (1895)

Menen, Aubrey -- A Conspiracy of Women (1966)

Dave — Wed, 02 Sep 2020 19:04:37 +0000

His view of war — and he had seen a great deal of it — was that a general made as many blunders as he fought battles, but, by the grace of the gods, the opposing generals’ blunders were sometimes worse.

Aubrey Menen (1912-1989) British writer, novelist, satirist, theatre critic
A Conspiracy of Women (1966)
(Source)

See Tartakower.

Ciardi, John -- In Vince Clemente, “‘A Man Is What He Does With His Attention’: A Conversation with John Ciardi,” Poesis, Vol. 7 #2 (1986)

Dave — Wed, 26 Aug 2020 20:43:28 +0000

To be a writer is to accept failure as a profession — which of us is Dante or Shakespeare? — and could they return, wouldn’t they fall at once to revising, knowing they could make the work better? In our own dwarfed way, we are trying for something like perfection, knowing it is unachievable (except of course that trying and failing is a better way of living than not trying).

John Ciardi (1916-1986) American poet, writer, critic
In Vince Clemente, “‘A Man Is What He Does With His Attention’: A Conversation with John Ciardi,” Poesis, Vol. 7 #2 (1986)
(Source)

DeKnight, Steven S. -- Angel, 4×01 “Deep Down” (6 Oct 2002)

Dave — Mon, 24 Aug 2020 19:58:07 +0000

ANGEL: Nothing in the world is the way it ought to be. It’s harsh, and cruel. But that’s why there’s us, champions. Doesn’t matter where we come from, what we’ve done or suffered, or even if we make a difference. We live as though the world is as it should be, to show it what it can be.

Steven S. DeKnight (b. 1964) American television screenwriter, producer
Angel, 4×01 “Deep Down” (6 Oct 2002)

Palahniuk, Chuck -- “Those burnt tongue moments–Chuck Palahniuk in interview”, Interview by Andrew Lawless, Three Monkeys (May 2005)

Dave — Tue, 16 Jun 2020 18:08:57 +0000

I love being with people. But I need a script, a role, something that will help me overcome my fears of rejection and shame. Most religions and belief systems provide a blueprint for some sort of community. And the religion’s leaders model a way of being. For example, in my book Choke, a character enacts his own death and resurrection every night — as does the narrator in Fight Club. Here’s Jesus, allowing himself to look terrible in front of his peers. That’s the biggest purpose of religious gathering: permission to look terrible in public.

Chuck Palahniuk (b. 1962) American novelist and freelance journalist
“Those burnt tongue moments–Chuck Palahniuk in interview”, Interview by Andrew Lawless, Three Monkeys (May 2005)
(Source)

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Lobstir Sallad” (1874)

Dave — Fri, 10 Apr 2020 16:27:47 +0000

Natur iz a kind mother. She couldn’t well afford to make us perfekt, and so she made us blind to our failings.

[Nature is a kind mother. She couldn’t well afford to make us perfect, and so she made us blind to our failings.]

Santayana, George -- Platonism and the Spiritual Life (1927)

Dave — Thu, 19 Mar 2020 17:35:04 +0000

The world is not respectable; it is mortal, tormented, confused, deluded forever; but it is shot through with beauty, with love, with glints of courage and laughter; and in these, the spirit blooms timidly, and struggles to be a light amid the thorns.

George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
Platonism and the Spiritual Life (1927)
(Source)

De Botton, Alain -- The Pleasures and Sorrows of Work, ch. 4 (2009)

Dave — Thu, 04 Oct 2018 15:49:50 +0000

Most of us stand poised at the edge of brilliance, haunted by the knowledge of our proximity, yet still demonstrably on the wrong side of the line, our dealings with reality undermined by a range of minor yet critical psychological flaws (a little too much optimism, an unprocessed rebelliousness, a fatal impatience or sentimentality). We are like an exquisite high-speed aircraft which for lack of a tiny part is left stranded beside the runway, rendered slower than a tractor or bicycle.

Alain de Botton (b. 1969) Swiss-British author
The Pleasures and Sorrows of Work, ch. 4 (2009)
(Source)

Temple, William Baronet -- Miscellanea (1705)

Dave — Mon, 28 Aug 2017 23:50:06 +0000

The Abilities of Man must fall short on one side or other, like too scanty a Blanket when you are a-bed. If you pull it upon your Shoulders, you leave your Feet bare; if you thrust it down upon your Feet, your Shoulders are uncovered.

William Temple, 1st Baronet Temple (1628-1699) English statesman and essayist.
Miscellanea (1705)
(Source)

Yoshida, Kenko -- Essays in Idleness [Tsurezuregusa] (c. 1330)

Dave — Thu, 09 Feb 2017 21:11:20 +0000

People often say that a set of books looks ugly if all volumes are not in the same format, but I was impressed to hear the Abbot Koyu say, “It is typical of the unintelligent man to insist on assembling complete sets of everything. Imperfect sets are better.”

Yoshida Kenkō (1284-1350) Japanese author and Buddhist monk [吉田兼好]
Essays in Idleness [Tsurezuregusa] (c. 1330)

Burroughs, Augusten -- Magical Thinking (2004)

Dave — Sat, 13 Aug 2016 03:34:24 +0000

I myself am made entirely of flaws, stitched together with good intentions.

Augusten Burroughs (b. 1965) American writer
Magical Thinking (2004)

Auerbach, Berthold -- (Attributed)

Dave — Wed, 10 Aug 2016 03:07:03 +0000

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).

Roux, Joseph -- Meditations of a Parish Priest: Thoughts, Part 5, #37 (1886)

Dave — Mon, 11 Apr 2016 13:11:36 +0000

The happiness which is lacking makes one think even the happiness one has unbearable.

Joseph Roux (1834-1886) French Catholic priest
Meditations of a Parish Priest: Thoughts, Part 5, #37 (1886)
(Source)

Kant, Immanuel -- “Idea for a Universal History with a Cosmopolitan Purpose [Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht]” (1784)

Dave — Fri, 25 Sep 2015 17:44:56 +0000

Out of the crooked timber of humanity no straight thing was ever made.

Immanuel Kant (1724-1804) German philosopher
“Idea for a Universal History with a Cosmopolitan Purpose [Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht]” (1784)

Lucretius -- De Rerum Natura [On the Nature of Things], Book 5, l. 198-9

Dave — Thu, 06 Aug 2015 13:27:45 +0000

By no means is the natural order of things fashioned for us by a divine agency: so greatly do the imperfections with which it has been endowed stand out.

[Nequaquam nobis divinitus esse paratam
naturam rerum: tanta stat praedita culpa]

Lucretius (c. 100-c. 55 BC) Roman poet [Titus Luretius Carus]
De Rerum Natura [On the Nature of Things], Book 5, l. 198-9

Lessing, Gotthold -- Note in a Family Register (1778)

Dave — Thu, 02 Apr 2015 12:44:04 +0000

Trust no friend without faults,
And love a maiden, but no angel.

[Trau keinem Freunde sonder Mängel,
Und leib’ ein Mädchen, kienem Engel.]

Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Note in a Family Register (1778)

Alt. trans.: "Trust in no friend, rather forebear; / Love a sweet maid, no angel rare."

Bradbury, Ray -- “No Particular Night or Morning” (1951)

Dave — Mon, 07 Apr 2014 12:41:23 +0000

We think, I’m not a fool today. I’ve learned my lesson. I was a fool yesterday but not this morning. Then tomorrow we find out that, yes, we were a fool today too. I think the only way we can grow and get on in this world is to accept the fact we’re not perfect and live accordingly.

Ray Bradbury (1920-2012) American writer, futurist, fabulist
“No Particular Night or Morning” (1951)

Roosevelt, Franklin Delano -- Speech (1945-01-20), Inaugural Address, Washington, D.C.

Dave — Fri, 16 Sep 2011 12:18:00 +0000

We may make mistakes — but they must never be mistakes which result from faintness of heart or abandonment of moral principle.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1945-01-20), Inaugural Address, Washington, D.C.
(Source)

(Source (Audio))

Horace -- Epistles [Epistularum, Letters], Book 2, ep. 3 “Art of Poetry [Ars Poetica; To the Pisos],” l. 358ff (2.3.358-360) (19 BC) [tr. Palmer Bovie (1959)]

Dave — Mon, 16 May 2011 13:23:04 +0000

Good Homer sometimes nods, which gives me a jerk —
But sleep may well worm its way into any long work!

[Et idem
indignor, quandoque bonus dormitat Homerus;
verum operi longo fas est obrepere somnum.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 2, ep. 3 “Art of Poetry [Ars Poetica; To the Pisos],” l. 358ff (2.3.358-360) (19 BC) [tr. Palmer Bovie (1959)]
(Source)

Noting that even the greatest poet, Homer, sometimes produced sub-par work, though they can be forgiven a slip-up in the something as long as the Iliad or Odyssey. Source of the familiar expression, "Even Homer nods."

(Source (Latin)). Other translations:

Yet am righte wrothe that any good should cum from such a sotte.
Good Homer now and then him himselfe will slumber well I wotte.
If that our woorke be longe and huge, so harde it is to kepe
Our selves wakinge, it is dispensed if sumtymes we do sleepe.
[tr. Drant (1567)]

[B]ut am more
Angry, if once I heare good Homer snore.
Though I confesse, that, in a long work, sleep
May, with some right, upon an Author creep.
[tr. Jonson (1640)]

But in long Works, Sleep will sometimes surprize,
Homer himself hath been observ'd to nodd.
[tr. Roscommon (1680)]

Yet hold it for a fault I can't excuse,
If honest Homer slumber o'er his muse;
Although, perhaps, a kind indulgent sleep
O'er works of length allowably may creep.
[tr. Francis (1747)]

Me, who am griev'd and vex'd to the extreme,
If Homer seem to nod, or chance to dream:
Tho' in a work of length o'erlabour'd sleep
At intervals may, not unpardon'd, creep.
[tr. Coleman (1783)]

Vex'd, on the other hand, if now and then
Short fits of slumber creep on Homer's pen:
Howbeit at times the noblest bard, I think,
In works of long attempt may fairly wink.
[tr. Howes (1845)]

And at the same time am I grieved whenever honest Homer grows drowsy. But it is allowable, that sleep should steal upon [the progress of] a long work.
[tr. Smart/Buckley (1853)]

While e'en good Homer may deserve a tap,
If, as he does, he drop his head and nap.
Yet, when a work is long, 'twere somewhat hard
To blame a drowsy moment in a bard.
[tr. Conington (1874)]

Nay, when good Homer drops into a nap,
His knuckles I feel half inclined to rap,
Though in long works 'tis no great sin, if sleep
O'er the tired poet now and then shall creep.
[tr. Martin (1881)]

Equally also does it vex me whenever illustrious Homer nods; yet is it lawful that sleep should creep in upon a lengthened production.
[tr. Elgood (1893)]

And yet I also feel aggrieved, whenever good Homer "nods," but when a work is long, a drowsy mood may well creep over it.
[tr. Fairclough (Loeb) (1926)]

Am I, then, to be indignant whenever good Homer nods? Yes, but it is natural for slumber to steal over a long work.
[tr. Blakeney; ed. Kramer, Jr. (1936)]

I also
find I get upset whenever worthy Homer dozes off,
but into works that long a little sleep must steal.
[tr. Fuchs (1977)]

I scowl, too,
Whene evern Homer nods, though Morpheus (yawn)
Can't be kept out of a really long poem.
[tr. Raffel (1983 ed.)]

It's true that it bothers me
When Homer nods, but, after all, it's true
That writers of such long works must drowse sometimes.
[tr. Ferry (2001)]

I even
feel aggrieved when Homer, the pattern of goodness, nods.
Sleep, however, is bound to creep in on a lengthy work.
[tr. Rudd (2005 ed.)]

And yet I’m displeased too when great Homer nods,
Somnolence may steal over a long work it’s true.
[tr. Kline (2015)]

Eldridge, Paul -- Maxims for a Modern Man, #2178 (1965)

Dave — Wed, 30 Jun 2010 14:47:35 +0000

The faults of others console us in our own.

Paul Eldridge (1888-1982) American educator, novelist, poet
Maxims for a Modern Man, #2178 (1965)
(Source)

Thomas a Kempis -- The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 2 (1.16.2) (c. 1418-27) [tr. Sherley-Price (1952)]

Dave — Wed, 02 Jun 2010 14:25:21 +0000

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)]
(Source)

(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)]

Thomas a Kempis -- The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]

Dave — Fri, 01 May 2009 12:22:51 +0000

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)]

Bible, Vol. 2. New Testament -- 1 John 1: 8-9 [NJB (1985)]

Dave — Wed, 11 Mar 2009 14:19:49 +0000

If we say, ‘We have no sin,’ we are deceiving ourselves, and truth has no place in us; if we acknowledge our sins, he is trustworthy and upright, so that he will forgive our sins and will cleanse us from all evil.

[Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 John 1: 8-9 [NJB (1985)]
(Source)

(Source (Greek)). Alternate translations:

If we say we have no sin, we deceive ourselves, and the truth is not in us.
If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.
[KJV (1611)]

If we say we have no sin in us, we are deceiving ourselves and refusing to admit the truth; but if we acknowledge our sins, then God who is faithful and just will forgive our sins and purify us from everything that is wrong.
[JB (1966)]

If we say that we have no sin, we deceive ourselves, and there is no truth in us. But if we confess our sins to God, he will keep his promise and do what is right: he will forgive us our sins and purify us from all our wrongdoing.
[GNT (1976)]

If we claim, “We don’t have any sin,” we deceive ourselves and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from everything we’ve done wrong.
[CEB (2011)]

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.
[NRSV (2021 ed.)]

Ingersoll, Robert Green -- “The Great Infidels” (1881)

Dave — Thu, 26 Jun 2008 09:06:29 +0000

Great virtues may draw attention from defects, they cannot sanctify them. A pebble surrounded by diamonds remains a common stone, and a diamond surrounded by pebbles is still a gem. No one should attempt to refute an argument by pronouncing the name of some man, unless he is willing to adopt all the ideas and beliefs of that man. It is better to give reasons and facts than names. An argument should not depend for its force upon the name of its author. Facts need no pedigree, logic has no heraldry, and the living should not awed by the mistakes of the dead.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
“The Great Infidels” (1881)
(Source)

Roosevelt, Franklin Delano -- Message (1945-01-06) to Congress, Annual Message (State of the Union)

Dave — Tue, 27 Nov 2007 02:21:50 +0000

Perfectionism, no less than isolationism or imperialism or power politics, may obstruct the paths to international peace. Let us not forget that the retreat to isolationism a quarter of a century ago was started not by a direct attack against international cooperation but against the alleged imperfections of the peace.
In our disillusionment after the last war we preferred international anarchy to international cooperation with Nations which did not see and think exactly as we did. We gave up the hope of gradually achieving a better peace because we had not the courage to fulfill our responsibilities in an admittedly imperfect world.
We must not let that happen again, or we shall follow the same tragic road again — the road to a third world war.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Message (1945-01-06) to Congress, Annual Message (State of the Union)
(Source)

In 1945, Roosevelt delivered the SOTU as a written message to Congress, not as a speech.

See also Voltaire.

Bronte, Anne -- The Tenant of Wildfell Hall, ch. 22 [Helen] (1848)

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

There is always a “but” in this imperfect world.

Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
The Tenant of Wildfell Hall, ch. 22 [Helen] (1848)

Box, George E. P. -- Empirical Model Building and Response Surfaces (1987) [with N. R. Draper]

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

Essentially, all models are wrong, but some are useful.

George E. P. Box (1919-2013) Anglo-American statistician, quality scientist [George Edward Pelham Box]
Empirical Model Building and Response Surfaces (1987) [with N. R. Draper]

As written on p. 424; earlier in the book (p. 74), it is given as: "Remember that all models are wrong; the practical question is how wrong do they have to be to not be useful."