WIST Quotations

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶316 (1665-1678) [tr. Tancock (1959)]

Dave — Fri, 02 Oct 2026 20:49:05 +0000

The weak cannot be sincere.

[Les personnes foibles ne peuvent être sincères.]

François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶316 (1665-1678) [tr. Tancock (1959)]

First included in the 3rd (1671) edition. In manuscript it read, "Les gens foibles ne sauroient avoir de sincérité."

(Source (French)). Other translations:

Half-witted People can never be sincere.
[tr. Stanhope (1694), ¶316]

Weak people are incapable of sincerity.
[pub. Donaldson (1783), ¶475; ed. Carvill (1835), ¶403; tr. FitzGibbon (1957), ¶316]

Weak persons cannot be sincere.
[ed. Gowens (1851), ¶326; tr. Bund/Friswell (1871), ¶316]

A weakling is incapable of sincerity.
[tr. Heard (1917), ¶323]

Sincerity is incompatible with weakness of character.
[tr. Stevens (1939), ¶316]

Weak people cannot be sincere.
[tr. Kronenberger (1959); Whichello (2016), Chandler; all ¶316]

Auden, W. H. -- The Age of Anxiety: A Baroque Eclogue, Part 5 “The Masque” (1947)

Dave — Mon, 14 Sep 2026 20:06:45 +0000

Only animals who are below civilization and the angels who are beyond it can be sincere. Human beings are, necessarily, actors who cannot become something before they have first pretended to be it; and they can be divided, not into the hypocritical and the sincere, but into the sane who know they are acting and the mad who do not.

W. H. Auden (1907–1973) Anglo-American poet [Wystan Hugh Auden]
The Age of Anxiety: A Baroque Eclogue, Part 5 “The Masque” (1947)

Jean Kerr, in her play (1973) Finishing Touches, Act 1, the character Jeff paraphrases the above:

Remember what Auden says. Man is the only animal that learns by being hypocritical. He pretends to be polite and then, eventually, he becomes polite.

The idea of habit becoming character, or practicing one's way to (usually) virtue, can be found in numerous variations. See also Aristotle (c. 325 BC) (and again, and again), Plutarch (c. AD 90), Hawthorne (1850), Reade (c. 1860), Clarke (c. 1860), Roosevelt (1913), Lewis (1952), Hoffer (1955), Eco (1988).

Tillotson, John -- Sermon (1694-07-29), “Of Sincerity towards God and Man”

Dave — Mon, 14 Sep 2026 17:38:17 +0000

But insincerity is very troublesome to manage; a man hath so many things to attend to, so many ends to bring together, as make his life a very perplexed and intricate thing. Oportet mendacem esse memorem, “A liar had need of a good memory,” lest he contradict at one time what he said at another: but truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware: whereas a lie is troublesome, and sets a man’s invention upon the rack, and one trick needs a great many more to make it good.

John Tillotson (1630–1694) English prelate, Archbishop of Canterbury
Sermon (1694-07-29), “Of Sincerity towards God and Man”

Sermon preached on John 1:47. For other who have used this thought (including the Latin reference from Quintillian), see Montaigne (1572).

Douglass, Frederick -- Speech (1852-07-05), “What to the Slave is the Fourth of July?” Corinthian Hall, Rochester, New York

Dave — Thu, 23 Jul 2026 22:42:54 +0000

What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade, and solemnity, are, to him, mere bombast, fraud, deception, impiety, and hypocrisy — a thin veil to cover up crimes which would disgrace a nation of savages.

Frederick Douglass (1817–1895) American abolitionist, orator, writer
Speech (1852-07-05), “What to the Slave is the Fourth of July?” Corinthian Hall, Rochester, New York

Manning, Brennan -- The Ragamuffin Gospel, ch. 7 “Paste Jewelry and Sawdust Hot Dogs” (1990)

Dave — Mon, 11 May 2026 23:57:11 +0000

At Sunday worship, as in every dimension of our existence, many of us pretend to believe we are sinners. Consequently all we can do is pretend to believe we have been forgiven. As a result, our whole spiritual life is pseudo repentance and pseudo bliss.

Brennan Manning (1934–2013) American author, laicized priest, theologian, speaker [Richard Francis Xavier Manning]
The Ragamuffin Gospel, ch. 7 “Paste Jewelry and Sawdust Hot Dogs” (1990)

Carlyle, Thomas -- Lecture (1840-05-22), “The Hero as King,” Home House, Portman Square, London

Dave — Thu, 19 Mar 2026 20:06:10 +0000

Truly it is a sad thing for a people, as for a man, to fall into Scepticism, into dilettantism, insincerity; not to know Sincerity when they see it. For this world, and for all worlds, what curse is so fatal? The heart lying dead, the eye cannot see.

Thomas Carlyle (1795–1881) Scottish essayist and historian
Lecture (1840-05-22), “The Hero as King,” Home House, Portman Square, London

The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 6 (1841).

Franklin, Benjamin -- Poor Richard (1741 ed.)

Dave — Thu, 21 Aug 2025 15:40:57 +0000

The cringing Train of Pow’r, survey;
What Creatures are so low as they!
With what obsequiousness they bend!
To what vile actions condescend!
Their Rise is on their Meanness built,
And Flatt’ry is their smallest Guilt.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1741 ed.)

Moliere -- Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]

Dave — Tue, 26 Nov 2024 18:54:06 +0000

ALCESTE: Finding on every hand base flattery,
Injustice, fraud, self-interest, treachery …
Ah, it’s too much; mankind has grown so base,
I mean to break with the whole human race.

[Je ne trouve partout que lâche flatterie,
Qu’injustice, intérêt, trahison, fourberie;
Je n’y puis plus tenir, j’enrage, et mon dessein
Est de rompre en visière à tout le genre humain.]

Molière (1622–1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]

(Source (French)). Alternate translations:

Everywhere I find nothing but base flattery, in justice, self-interest, deceit, roguery. I cannot bear it any longer; I am furious; and my intention is to break with all mankind.
[tr. Van Laun (1878)]

I find nothing anywhere but base flattery, injustice, interest, treachery, and knavery. I can contain myself no longer; I am. in a rage, and my purpose is to break off all intercourse with all mankind.
[tr. Mathew (1890)]

Everywhere I find base flattery, injustice, self-interest, treachery, deceit. I cannot bear it any longer; I am enraged; and my intention is to tell the truth, henceforth, to all the human race.
[tr. Wormeley (1894)]

Nothing is to be seen anywhere but base flattery, injustice, self-interest, deceit, roguery. I cannot bear it any longer: I am furious: and it is my intention to break a lance with all mankind.
[tr. Waller (1903)]

There's nowhere aught but dastard flattery,
Injustice, treachery, selfishness, deceit;
I can't endure it, I go mad -- and mean
Squarely to break with all the human race.
[tr. Page (1913)]

All I see everywhere is flattery,
Injustice, treason, selfishness, deceit.
It makes me furious; I cannot stand it;
I will defy the entire human race.
[tr. Bishop (1957)]

Cowardly flattery is all I see,
Injustice, selfishness, fraud, treachery;
I've had my fill; it makes me mad; I plan
To clash head-on with the whole race of man.
[tr. Frame (1967)]

Williams, Tennessee -- Camino Real, Block 12 (1953)

Dave — Wed, 16 Oct 2024 23:04:42 +0000

ESMERALDA: Everyone says he’s sincere, but everyone isn’t sincere. If everyone was sincere who says he’s sincere there wouldn’t be half so many insincere ones in the world and there would be lots, lots, lots more really sincere ones!

Tennessee Williams (1911–1983) American playwright
Camino Real, Block 12 (1953)

Pasternak, Boris -- Doctor Zhivago [До́ктор Жива́го], Part 2, ch. 15 “Conclusion,” sec. 6 [Yury] (1955) [tr. Hayward & Harari (1958), UK ed.]

Dave — Tue, 14 May 2024 17:50:22 +0000

The great majority of us are required to live a life of constant, systematic duplicity. Your health is bound to be affected if, day after day, you say the opposite of what you feel, if you grovel before what you dislike and rejoice at what brings you nothing but misfortune. Your nervous system isn’t a fiction, it’s a part of your physical body, and your soul exists in space and is inside you, like the teeth in your head. You can’t keep violating it with impunity.

Boris Pasternak (1890–1960) Russian poet, novelist, and literary translator
Doctor Zhivago [До́ктор Жива́го], Part 2, ch. 15 “Conclusion,” sec. 6 [Yury] (1955) [tr. Hayward & Harari (1958), UK ed.]

Other translations:

The great majority of us are required to live a life of constant, systematic duplicity. Your health is bound to be affected if, day after day, you say the opposite of what you feel, if you grovel before what you dislike and rejoice at what brings you nothing but misfortune. Our nervous system isn’t just a fiction, it’s a part of our physical body, and our soul exists in space and is inside us, like the teeth in our mouth. It can’t be forever violated with impunity.
[tr. Hayward & Harari (1958), US ed.]

A constant, systematic dissembling is required of the vast majority of us. It’s impossible, without its affecting your health, to show yourself day after day contrary to what you feel, to lay yourself out for what you don’t love, to rejoice over what brings you misfortune. Our nervous system is not an empty sound, not a fiction. It’s a physical body made up of fibers. Our soul takes up room in space and sits inside us like the teeth in our mouth. It cannot be endlessly violated with impunity.
[tr. Pevear & Volokhonsky (2010)]

Mencken, H. L. -- A Little Book in C Major, ch. 2, § 26 (1916)

Dave — Wed, 30 Aug 2023 16:29:37 +0000

Conscience makes cowards of us all. Politeness is even worse. It makes actors of us.

H. L. Mencken (1880–1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 2, § 26 (1916)

Not reprinted in later works.

Sri Yukteswar Giri -- In Paramahansa Yogananda, Autobiography of a Yogi, ch. 12 (1946)

Dave — Mon, 24 Oct 2022 15:13:08 +0000

Good manners without sincerity are like a beautiful dead lady.

Sri Yukteswar Giri (1855–1936) Indian monk, yogi, guru [श्रीयुक्तेश्वर गिरि, b. Priya Nath Karar]
In Paramahansa Yogananda, Autobiography of a Yogi, ch. 12 (1946)

~Proverbs and Sayings -- Yiddish proverb

Dave — Mon, 10 Apr 2017 17:35:20 +0000

Better a false “Good morning” than a sincere “Go to Hell.”

Proverbs, Sayings, and Adages
Yiddish proverb

Orwell, George -- Essay (1946-04), “Politics and the English Language,” Horizon Magazine

Dave — Fri, 10 Aug 2007 15:53:23 +0000

The great enemy of clear language is insincerity. When there is a gap between one’s real and one’s declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-04), “Politics and the English Language,” Horizon Magazine

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 15 (11.15) (AD 161-180) [tr. Staniforth (1964)]

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

A candor affected is a dagger concealed.

[ἐπιτήδευσις δὲ ἁπλότητος σκάλμη ἐστίν.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 15 (11.15) (AD 161-180) [tr. Staniforth (1964)]

Depending on the source material, the weapon reference is either from a native Thracian (foreign) weapon (σκάλμη) -- thus translators who use "stiletto," etc. -- or a proverbial "crooked stick" (σκαμβή), referring to a Greek proverb "You can't make a crooked stick straight." See 1, 2, 3, 4 for more details.

(Source (Greek)). Other translations:

But the affectation of simplicity is nowise laudable.
[tr. Casaubon (1634), 11.14]

But on the other side, an Affectation of being Real, is an untoward pretence.
[tr. Collier (1701)]

The ostentation of simplicity is like a dagger for insidious designs.
[tr. Hutcheson/Moor (1742)]

In short, the affectation of simplicity is often a concealed dagger.
[tr. Graves (1792)]

But the affectation of simplicity is like a crooked stick.
[tr. Long (1862)]

An affectation of sincerity is a very dagger.
[tr. Collier/Zimmern (1887)]

But the affectation of simpleness is a dagger in the sleeve.
[tr. Rendall (1898)]

The ostentation of straightforwardness is the knife under the cloak.
[tr. Hutcheson/Chrystal (1902)]

A calculated simplicity is a stiletto.
[tr. Haines (Loeb) (1916)]

But the affectation of simplicity is like a razor.
[tr. Farquharson (1944)]

But the mere pretence of simplicity is like an open blade.
[tr. Hard (1997 ed.), (2011 ed.)]

But false straightforwardness is like a knife in the back.
[tr. Hays (2003)]

Calculated honesty is a stiletto.
[tr. Hammond (2006)]

A contrived simplicity is like a dagger.
[tr. Needleman/Piazza (2008)]

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 7 (3.7) [tr. Hays (2003)]

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

Never regard something as doing you good if it makes you betray a trust, or lose your sense of shame, or makes you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.

[Μὴ τιμήσῃς ποτὲ ὡς συμφέρον σεαυτοῦ, ὃ ἀναγκάσει σέ ποτε τὴν πίστιν παραβῆναι, τὴν αἰδῶ ἐγκαταλιπεῖν, μισῆσαί τινα, ὑποπτεῦσαι, καταράσασθαι, ὑποκρίνασθαι, ἐπιθυμῆσαί τινος τοίχων καὶ παραπετασμάτων δεομένου.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 7 (3.7) [tr. Hays (2003)]

(Source (Greek)). Other translations:

Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils.
[tr. Casaubon (1634), ch. 8]

Don't be fond of any Thing, or think that for your Interest, which makes you break your Word, quit your Modesty, be of a Dissembling, Suspicious, or Outragious Humour; which puts you upon Hating any Person, and enclines you to any Practice, which wont bear the Light, and look the World in the Face.
[tr. Collier (1701)]

Never value that as advantageous, which may force you to break your faith; to quit your modesty, or sense of honour; to hate, suspect, or imprecate evil on any one; to dissemble; or to desire any of these things which need walls or curtains to conceal them.
[tr. Hutcheson/Moor (1742)]

Never adopt any measure as conducing to your interest, which lays you under a necessity of violating your honour or your modesty; or may excite your hatred or your suspicion, or provoke you to execrate any one, or to practice dissimulation; or, in short, to entertain a wish which will not bear the light, but must be concealed from the world by walls and curtains.
[tr. Graves (1792)]

Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains.
[tr. Long (1862)]

Think nothing for your interest which makes you break your word, quit your modesty, hate, suspect, or curse any person, or inclines you to any practice which will not bear the light and look the world in the face.
[tr. Collier/Zimmern (1887)]

Never esteem anything as of advantage to thee that shall make thee break thy word or lose thy self-respect.
[tr. Morgan, in Bartlett's (1894)]

Never prize anything as self-advantage, which will compel you to break faith, to forfeit self-respect, to suspect or hate or execrate another, to play false, to desire anything which requires screens or veils.
[tr. Rendall (1898)]

Never esteem aught of advantage which will oblige you to break your faith, or to desert your honour; to hate, to suspect, or to execrate any man; to play a part; or to set your mind on anything that needs to be hidden by wall or curtain.
[tr. Hutcheson/Chrystal (1902)]

Prize not anything as being to thine interest that shall ever force thee to break thy troth, to surrender thine honour, to hate, suspect, or curse anyone, to play the hypocrite, to lust after anything that needs walls and curtains.
[tr. Haines (Loeb) (1916)]

Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it.
[tr. Farquharson (1944)]

Never value the advantages derived from anything involving breach of faith, loss of self-respect, hatred, suspicion, or execration of others, insincerity, or the desire for something which hast to be veiled and curtained.
[tr. Staniforth (1964)]

Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect or curse another, to dissemble, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (1997 ed.)]

Never regard as a benefit to yourself anything which will force you at some point to break your faith, to leave integrity behind, to hate, suspect, or curse another, to dissemble, to covet anything needing the secrecy of walls and drapes.
[tr. Hammond (2006)]

Never consider anything to be beneficial to you, which could ever compel you to violate your faith in yourself, to abandon your modesty, to hate anybody, to be overly suspicious, cursing, disingenuous, or to lust after anything which must be hidden behind walls or veils.
[tr. Needleman/Piazza (2008)]

Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect, or curse another, to pretend, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (2011 ed.)]

Never value as beneficial to yourself something that will force you one day to break your word, abandon your sense of shame, hate, suspect, or curse someone else, pretend, or desire something that needs the secrecy of walls or curtains.
[tr. Gill (2013)]

Value nothing which compels you to break your promise, to abandon your honor, to hate, suspect or curse anyone, to be a hypocrite, or to lust after anything which needs walls or decorations.
[tr. @sentantiq (2019)]

Never value anything you find profitable, to the extent that you have to break a promise, lose your self-respect, hate any person or act the hypocrite.
[tr. McNeill (2019)]

Some causes will force you to betray faith, abandon shame, hate or suspect another person, call down curses, put forward explanations, or desire something that requires walls and fences. Do not regard these causes as necessary or beneficial to yourself.
[Source]