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I won’t say, the more intellect, the less capacity for loving; for that would do wrong to the understanding and reason; — but, on the other hand, that the brain often runs away with the heart’s best blood, which gives the world a few pages of wisdom or sentiment or poetry, instead of making one other heart happy, I have no question.
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1858-04), “Autocrat of the Breakfast-Table,” Atlantic Monthly (Source)
Collected in Autocrat of the Breakfast-Table, ch. 6 (1858).
And lead weights to your feet may my words be, that you move slowly, like a weary man, to the ‘yes’ and ‘no’ of what you do not see.
For he is a fool, and low among his kind, who answers yea or nay without reflection, nor does it matter on which road he runs blind.
Opinions too soon formed often deflect man’s thinking from the truth into gross error, in which his pride then binds his intellect.
[E questo ti sia sempre piombo a’ piedi, per farti mover lento com’ uom lasso e al sì e al no che tu non vedi:
ché quelli è tra li stolti bene a basso, che sanza distinzione afferma e nega ne l’un così come ne l’altro passo;
perch’ elli ’ncontra che più volte piega l’oppinïon corrente in falsa parte, e poi l’affetto l’intelletto lega.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 112ff (13.112-121) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Now learn, my Son,
With tardy foot to make your Judgment run,: And Fancy's wild excursions to repel
Unhappy they, who, by her lure betray'd.
And, like 'lorn travellers, by meteors led. Their affirmation or denial give
Unweigh'd, for Fancy leans to Falsehood's part,
And soon to Passion's rule betrays the heart. And her embruted Slaves in bondage live.
[tr. Boyd (1802), st. 19-20]
And let this
Henceforth be led unto thy feet, to make Thee slow in motion, as a weary man, Both to the ‘yea’ and to the ‘nay’ thou seest not.
For he among the fools is down full low, Whose affirmation, or denial, is Without distinction, in each case alike
Since it befalls, that in most instances Current opinion leads to false: and then Affection bends the judgment to her ply.
[tr. Cary (1814)]
Let this henceforth be lead unto thy feet, To make thee move slow, like a weary man, Both to the Yea and Nay, as far 's you can:
For he among the fools is low enough, Without distinction, who affirms, denies, Where one and where the other question lies.
It happens, too, that oftentimes incline Opinions current to the falser side, And intellect is by affection tied.
[tr. Bannerman (1850)]
And lead shall this be always to thy feet, To make thee, like a weary man, move slowly Both to the Yes and No thou seest not;
For very low among the fools is he Who affirms without distinction, or denies, As well in one as in the other case;
Because it happens that full often bends Current opinion in the false direction, And then the feelings bind the intellect.
[tr. Longfellow (1867)]
And let this be always as lead to thy feet, to make thee move slow as a weary man both to the yes and to the no that thou seest not; for he is very low down among the fools who affirms or denies without distinction, in the one no less than in the other pass: since it occurs that oftentimes the current opinion swerves in a false direction, and afterwards the desire binds the understanding.
[tr. Butler (1885)]
And let this to thy feet a dead weight be, Like one fatigued to make thee journey slow Towards the Yes, or No, thou dost not see.
For he amongst the fools is very low, Who without thought affirmeth, or denies, Whether to one or other step he go;
Because it happens that too often flies Public opinion into error's part. And then its influence the intellect ties.
[tr. Minchin (1885)]
And let this be ever as lead to thy feet, to make thee move slow as a weary man, both to the YES and to the NO which thou seest not; for he is very low among the fools who affirms or denies without distinction, alike in the one and in the other case: because it happens, that oftentimes the current opinion bends in false direction, and then the inclination binds the understanding.
[tr. Norton (1892)]
And let this ever be lead to thy feet, to make The thee move slow, like a weary man ; both to the yea and nay thou seest not; for he is right low down amongst the fools who maketh affirmation or negation without distinction between case and case; wherefore it chanceth many times swift-formed rash opinion leaneth the wrong way, and then con-ceit bindeth the intellect.
[tr. Wicksteed (1899)]
And let this always be lead on thy feet to make thee slow, like a weary man, in moving either to the yea or the nay where thou dost not see clearly; for he ranks very low among the fools, in the one case as in the other, who affirms or denies without distinguishing, since it often happens that a hasty opinion inclines to the wrong side and then the feelings bind the intellect.
[tr. Sinclair (1939)]
Ever let this, like lead, thy feed down-weigh To make thee, where thou see'st not clear, move slow, Like one who is weary, both to Yea and Nay.
For he among the foolish stands right low Who affirms without distinction or denies With whichsoever case he hast o do;
Since often it haps that rashness of surmise Leadeth the judgment on false roads to start; Then fond desire the understanding ties.
[tr. Binyon (1943)]
And to thy feet be this hobble, wrought Of lead, to make thee move at sluggard pace Toward Yea and Nay where thou perceivest naught,
For low among the dunces is his place Who hastes to accept or reject With no distinction made 'twixt case and case;
Thence come rash judgements, mostly incorrect And prejudiced, and stubborn all the more That self-conceit shackles the intellect.
[tr. Sayers/Reynolds (1962)]
And let this ever be as lead to your feet, to make you slow, like a weary man, in moving either to the yes or the no which you see not; for he is right low down among the fools, alike in the one asnd in the other case, who affirms or denies without distinguishing; because it happens that oftentimes hasty opinion inclines to the wrong side, and then fondness for it binds the intellect.
[tr. Singleton (1975)]
And let this always make your feet like lead So that you move like a man who is worn out Towards a Yes or No you cannot actually see:
For a man is right down among the fools In the case either of affirmation or denial, If he proceeds without making distinctions;
Because it often happens that a quick opinion Inclines int he wrong direction, and after that The intellect is hampered by vanity.
[tr. Sisson (1981)]
And let this weigh as lead to slow your steps, to make you move as would a weary man to yes or no when you do not see clearly:
whether he would affirm or would deny, he who decides without distinguishing must be among the most obtuse of men;
opinion -- hasty -- often can incline to the wrong side, and then affection for one’s own opinion binds, confines the mind.
[tr. Mandelbaum (1984)]
Let this be leaden weight upon your feet to make you move slow as a weary man both to the ‘yes’ or ‘no’ you do not see,
for he ranks low, indeed, among the fools, who rushes to affirm or to deny, no matter which, without distinguishing.
Opinions formed in haste will oftentimes lead in a wrong direction, and man’s pride then intervenes to bind his intellect.
[tr. Musa (1984)]
And let this ever be lead upon your feet, to make you move slowly, like a weary man, to both the yes and the no that you do not see: for surely he is low among the fools who affirms and denies without distinction in either case, for it often happens that a hasty opinion turns in a wrong direction, and then affect binds the intellect.
[tr. Durling (2011)]
And let this always weight your feet down with lead, and make you go slowly, like a tired man, approaching the yes or no you do not grasp, since he is truly down there among the fools, who affirms or denies without distinguishing between cases, so that it often happens that a quick opinion leans to the wrong side, and then Pride entangles the intellect.
[tr. Kline (2002)]
And let this be a lead weight on your feet, so that you move as slow as if worn out to any “yes” or “no” unclear to you.
For no fool is as low a fool as one who taking either of these steps will fail affirming to denying in distinction.
So often when our judgement rushes on it happens that we veer in false directions and then emotions bind tie intellect.
[tr. Kirkpatrick (2007)]
And let this always be as lead upon your feet to make you slow, just like a weary man, in moving, whether to yes or no, unless you see both clearly.
For he ranks low among the fools who, without making clear distinctions, affirms or denies in one case or another,
since it often happens that a hasty opinion inclines one to the erring side, and then fondness for it fetters the working of the mind.
[tr. Hollander/Hollander (2007)]
And let this forever be like lead on your feet, Forcing you to go slowly, like someone weary, Saying 'yes' or 'no' when neither is clear.
A man who either concurs or disagrees Without some plain distinctions is a fallen fool, And pretty low even at that level,
For hasty judgment often bends to what's wrong, And having made a foolish choice the fool Holds on, letting his foolery tie up his mind.
[tr. Raffel (2010)]
If the young aspirant is not rich enough for Parliament, and is deterred by the basilisks or otherwise from entering on Law or Church, and cannot altogether reduce his human intellect to the beaverish condition, or satisfy himself with the prospect of making money, — what becomes of him in such case, which is naturally the case of very many, and ever of more? In such case there remains but one outlet for him, and notably enough that too is a talking one: the outlet of Literature, of trying to write Books.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-05-01), “Stump-Orator,” Latter-Day Pamphlets, No. 5
(Source)
Within that heav’n which most receives His light Was I, and saw such things as man nor knows Nor skills to tell, returning from that height;
For when our intellect is drawing close To its desire, its paths are so profound That memory cannot follow where it goes.
Yet now, of that blest realm, whate’er is found Here in my mind still treasured and possessed Must set the strain for all my song to sound.
[Nel ciel che più de la sua luce prende fu’ io, e vidi cose che ridire né sa né può chi di là sù discende;
perché appressando sé al suo disire, nostro intelletto si profonda tanto, che dietro la memoria non può ire.
Veramente quant’io del regno santo ne la mia mente potei far tesoro, sarà ora materia del mio canto.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 1, l. 4ff (1.4-12) (1320) [tr. Sayers/Reynolds (1962)]
(Source)
Dante breaks the fourth wall again, to apologize for how little he can remember of the ineffable glories of Heaven (which works out to an entire book's worth).
In daring drains
I sing, admitted to the lofty fanes, Fill'd with the Glory of th' Eternal One.
There saw I things beyond Creation's bourne.
Which none who from her flaming bounds return Can tell, when soaring Thought is launch'd so far
In Being's vast Abyss, that Mem'ry fails.
Nor dares pursue, altho' with crowded sails She tries the Voyage o'er th' eternal Bar.
But some small remnant of that heav'nly Spoil,
From that strange Voyage won with arduous toil, To her dear native soil, the Muse shall bear.
[tr. Boyd (1802), st. 1-3]
In heav’n, That largeliest of his light partakes, was I, Witness of things, which to relate again
Surpasseth power of him who comes from thence; For that, so near approaching its desire Our intellect is to such depth absorb’d,
That memory cannot follow. Nathless all, That in my thoughts I of that sacred realm Could store, shall now be matter of my song.
[tr. Cary (1814)]
In heaven, that drinks the deepest of the light, Was I, and saw what to recount to sense He knows not how, nor can, who comes from thence;
Because, approaching nearer its desire, Dives intellect to such a depth profound That memory fails, and cannot go beyond
In truth of that dominion's power, whate'er I can find room to treasure in my mind, Be now the subject in my song enshrined.
[tr. Bannerman (1850)]
Within that heaven which most his light receives Was I, and things beheld which to repeat Nor knows, nor can, who from above descends;
Because in drawing near to its desire Our intellect ingulphs itself so far, That after it the memory cannot go.
Truly whatever of the holy realm I had the power to treasure in my mind Shall now become the subject of my song.
[tr. Longfellow (1867)]
In the heaven which receives most of His light was I, and I beheld things which whoso descends thence has neither knowledge nor power to tell again, seeing that as it draws near to its desire our understanding plunges so deep, that the memory cannot go after it. Howbeit, so much of the holy realm as I could treasure up within my mind shall now be matter for my lay.
[tr. Butler (1885)]
In the sky which most partaketh of his light Was I, and things I saw, which to repeat Knows not, and cannot whoe'er leaves that height.
Because approaching to its yearned-for seat The intellect deep diveth there so long That memory behind it cannot fleet.
Of what to the holy kingdom doth belong Which I had power to treasure in my mind, Truly shall now be subject of my song.
[tr. Minchin (1885)]
In the heaven that receives most of its light I have been, and have seen things which he who descends from thereabove neither knows how nor is able to recount; because, drawing near to its own desire, our understanding enters so deep, that the memory cannot follow. Truly whatever of the Holy Realm I could treasure up in my mind shall now be the theme of my song.
[tr. Norton (1892)]
In that heaven which most receiveth of his light, have I been ; and have seen things which whoso descendeth from up there hath nor knowledge nor power to re-tell; because, as it draweth nigh to its desire, our intellect sinketh so deep, that memory cannot go back upon the track. Nathless, whatever of the holy realm I had the power to treasure in my memory, shall now be matter of my song.
[tr. Wicksteed (1899)]
I was in the heaven that most receives His light and I saw things which he that descends from it has not the knowledge or the power to tell again; for our intellect, drawing near to its desire, sinks so deep that memory cannot follow it. Nevertheless, so much of the holy kingdom as I was able to treasure in my mind shall now be matter of my song.
[tr. Sinclair (1939)]
In that heaven which partakes most of His light I have been, and have beheld such things as who Comes down thence has no wit nor power to write;
Such depth our understanding deepens to When it draws near unto its longing's home That memory cannot backward with it go.
Nevertheless what of the blest kingdom Could in my memory, for its treasure, stray Shall now the matter of my song become.
[tr. Binyon (1943)]
I have been in that Heaven of His most light, and what I saw, those who descend from there lack both the knowledge and the power to write.
For as our intellect draws near its goal it opens to such depths of understanding as memory cannot plumb within the soul.
Nevertheless, whatever portion time still leaves me of the treasure of that kingdom shall now become the subject of my rhyme.
[tr. Ciardi (1970)]
I have been in the heaven that most receives of his light, and have seen things which whoso descends from up there has niehter the knowledge nor the power to relate, because, as draws near to its desire, our intellect enters so deep that memory cannot go back upon the track. Nevertheless, so much of the holy kingdom as I could treasure up in my mind shall now be the matter of my song.
[tr. Singleton (1975)]
I have been in the heaven which takes most of his light, And I have seen things which cannot be told, Possibly, by anyone who comes down from up there;
Because, approaching the object of its desires, Our intellect is so deeply absorbed That memory cannot follow it all the way.
Nevertheless, what I was able to store up Of that holy kingdom, in my mind, Will now be the matter of my poem.
[tr. Sisson (1981)]
I was within the heaven that receives more of His light; and I saw things that he who from that height descends, forgets or can
not speak; for nearing its desired end, our intellect sinks into an abyss so deep that memory fails to follow it.
Nevertheless, as much as I, within my mind, could treasure of the holy kingdom shall now become the matter of my song.
[tr. Mandelbaum (1984)]
I have been in His brightest shining heaven and seen such things that no man, once returned from there, has wit or skill to tell about;
for when our intellect draws near its goal and fathoms to the depths of its desire, the memory is powerless to follow;
but still, as much of Heaven’s holy realm as I could store and treasure in my mind shall now become the subject of my song.
[tr. Musa (1984)]
In the heaven that receives most of his light have I been, and I have seen things that one who comes down from there cannot remember and cannot utter, for as it draws near to its desire, our intellect goes so deep that the memory cannot follow it. Nevertheless, as much of the holy kingdom as I was able to treasure up in my mind will now become the matter of my song.
[tr. Durling (2011)]
I have been in that Heaven that knows his light most, and have seen things, which whoever descends from there has neither power, nor knowledge, to relate: because as our intellect draws near to its desire, it reaches such depths that memory cannot go back along the track. Nevertheless, whatever, of the sacred regions, I had power to treasure in my mind, will now be the subject of my labour.
[tr. Kline (2002)]
High in that sphere which takes from Him most light I was -- I was! -- and saw things there that no one who descends knows how or ever can repeat.
For, drawing near to what it most desires, our intellect so sinks into the deep no memory can follow it that far.
As much, though, truly of that holy realm as I could keep as treasure in my mind will now become the substance of my song.
[tr. Kirkpatrick (2007)]
I was in that heaven which receives more of His light. He who comes down from there can neither know nor tell what he has seen,
for, drawing near to its desire, so deeply is our intellect immersed that memory cannot follow after it.
Nevertheless, as much of the holy kingdom as I could store as treasure in my mind shall now become the subject of my song.
[tr. Hollander/Hollander (2007)]
And though I saw where most of His brightness falls, What I have seen cannot be represented Here, for those who have entered Heaven, and descended,
Have come so close to what our minds desire They sink far in, and bury their knowledge, their power, So deep that memory cannot recover
A thing. But I will try, truly, to present Whatever remains in my mind of that holy kingdom And make it the substance of this song I will sing.
[tr. Raffel (2010)]
I was in the heaven that gets more of its rays And saw things that those who come down From on high can’t grasp or else can’t say,
Because nearing what one wants, Our intellect is so overcome That our memory is left behind.
Even so, as much of the Holy Kingdom As my mind could hold on to Will now be the subject of my song.
[tr. Bang (2021)]
And he respects Owl, because you can’t help respecting anyone who can spell TUESDAY, even if he doesn’t spell it right; but spelling isn’t everything. There are days when spelling Tuesday simply doesn’t count.
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne] House at Pooh Corner, ch. 5 “Rabbit Has a Busy Day” (1928)
Rabbit, speaking to himself about Christopher Robin.
There is no logical explanation for despair. You can no more reason yourself into cheerfulness than you can reason yourself an extra six inches in height. You can only be better prepared.
Stephen Fry (b. 1957) British actor, writer, comedian
Speech, Samaritans annual report launch, London (1996-05-17)
Regarding the emotional breakdown which led him once to abandon a play in mid-production, and subsequently again contemplate suicide. The Samaritans are a suicide-prevention group.
An intelligent man is lost if he does not add strength of character to his intelligence.
[Un homme d’esprit est perdu, s’il ne joint pas à l’esprit l’énergie de caractère.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch) Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 4, ¶ 277 (1795) [tr. Mathers (1926)]
(Source)
For when the faculty of intellect is joined with brute force and with evil will, no man can win against such an alliance.
[Ché dove l’argomento de la mente s’aggiugne al mal volere e a la possa, nessun riparo vi può far la gente.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 31, l. 55ff (31.55) (1309) [tr. Musa (1971)]
(Source)
Why Nature no longer allows human-like giants, while still producing whales and elephants.
For where the mind to bad Intention's join'd,
And with a Pow'r what's ill design'd to act,
None can himself from such a force defend.
[tr. Rogers (1782), l. 49ff]
But not the forest tribes, nor finny race,
With equal rage their native walks deface, As he whose deadly arm by Reason's light
Directed falls, and mocks the warding hand;
Conspiring realms in vain his pow'r withstand, In vain embattled hosts defend their right.
[tr. Boyd (1802), st. 9]
For when brute force
And evil will are back’d with subtlety,
Resistance none avails.
[tr. Cary (1814)]
For discourse of mind,
Wedded with power and inbred lust of wrong,
Had left nor help nor rescue for mankind.
[tr. Dayman (1843)]
For where [the instrument] of [the] mind is joined to evil will and potency, men can make no defence against it.
[tr. Carlyle (1849)]
For when a reasoning and a subtle mind Is joined, besides, to evil will and power, Who can resist? -- for all defence must cower.
[tr. Bannerman (1850)]
For when the reasoning faculty combines With evil will and with destructive pow'r, Then there remains no more defence for man.
[tr. Johnston (1867)]
For where the argument of intellect Is added unto evil will and power, No rampart can the people make against it.
[tr. Longfellow (1867)]
For where the equipment of the mind is joined to illwill and to power, folk can make no rampart against it.
[tr. Butler (1885)]
For where the assistance of the intellect Is added unto evil will and power, 'Gainst it no refuge could mankind erect.
[tr. Minchin (1885)]
For where the faculty of the mind is added to evil will and to power, the human race can make no defense against it.
[tr. Norton (1892)]
For where the force of intellect is joined to evil will, and power to do such will, mankind is helpless to find resource against it.
[tr. Sullivan (1893)]
For, where the equipment and the use of reason Are joined to ill intent and power of action, No sort of refuge can folk make against it.
[tr. Griffith (1908)]
For where the equipment of the mind is joined to evil will and to power men can make no defence against it.
[tr. Sinclair (1939)]
For if with the mind's instrument unite Power and an evil purpose both at once, Men have no means against such force to fight.
[tr. Binyon (1943)]
For where the instrument of thinking mind Is joined to strength and malice, man’s defence Cannot avail to meet those powers combined.
[tr. Sayers (1949)]
For where the instrument of intelligence is added to brute power and evil will, mankind is powerless in its own defense.
[tr. Ciardi (1954)]
For where the instrument of the mind is added to an evil will and to great power, men can make no defense against it.
[tr. Singleton (1970)]
For where the mind’s acutest reasoning is joined to evil will and evil power, there human beings can’t defend themselves.
[tr. Mandelbaum (1980)]
For, where the argument of reason is
Joined with an evil will and potency,
There is no possible defence for man.
[tr. Sisson (1981)]
The power of the mind, along with that Of immense strength, upon an evil will Then people will have no defense from it.
[tr. Pinsky (1994), l. 52ff]
For where sharpness of mind is joined to evil will and power, there is no defence people can make against them.
[tr. Durling (1996)]
Where the instrument of mind is joined to ill will and power, men have no defence against it.
[tr. Kline (2002)]
For when the powers of working intellect are wed to strength and absolute illwill, then humans cannot find a place to hide.
[tr. Kirkpatrick (2006)]
For when the power of thought is coupled with ill will and naked force there is no refuge from it for mankind.
[tr. Hollander/Hollander (2007)]
For when the thinking powers of human brains Are tools of malicious will and enormous strength, Smaller creatures like men have no defense.
[tr. Raffel (2010)]
For only when ill will and massive strength
Are joined with mental power does it arise
That the invincible is born.
[tr. James (2013), l. 58ff]
It is a curious accident of history that the Christian religion became heavily involved with theology. No other religion finds it necessary to formulate elaborately precise statements about the abstract qualities and relationships of gods and humans. […] The idea that God may be approached and understood through intellectual analysis is uniquely Christian.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist The Scientist as Rebel, Part 4, ch. 25 “Is God in the Lab?” (2006)
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None speak of the bravery, the might, or the intellect of Jesus; but the devil is always imagined as a being of acute intellect, political cunning, and the fiercest courage. These universal and instinctive tendencies of the human mind reveal much.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist Letters from New-York, # 34, 1843-01 “Woman’s Rights” (1843)
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Although reason were intended by Providence to govern our passions; yet it seems that in two points of the greatest moment to the being and continuance of the world, God has intended our passions to prevail over reason. The first is, the propagation of our species; since no wise man ever married from the dictates of reason. The other is, the love of life; which, from the dictates of reason, every man would despise, and wish it at an end, or that it never had a beginning.
Jonathan Swift (1667-1745) English writer and churchman
“Thoughts on Religion” (1726)
(Source)
Therefore Father, you who have given visible light as the first fruits of creation and, at the summit of your works, have breathed intellectual light into the face of man, protect and govern this work, which began in your goodness and and returns to your glory.
[Itaque Tu Pater, qui lucem visibilem primitias creaturae dedisti, et lucem intellectualem ad fastigium operum tuorum in faciem hominis inspirasti; opus hoc, quod a tua bonitate profectum tuam gloriam repetit, tuere et rege.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman Instauratio Magna [The Great Instauration], “Distributo Operis [Plan of the Work]” (1620) [tr. Silverthorne (2000)]
(Source)
May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory.
[tr. Wood (1831)]
May thou, therefore, O Father, who gavest the light of vision as the first fruit of creation, and who hast spread over the fall of man the light of thy understanding as the accomplishment of thy works, guard and direct this work, which, issuing from thy goodness, seeks in return thy glory!
[tr. Wood/Devey (1844)]
Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory.
[tr. Spedding (1858)]
Although our intellect always feels itself urged towards clearness and certainty, still our mind often feels itself attracted by uncertainty. Instead of threading its way with the understanding along the narrow path of philosophical investigations and logical conclusions, in order almost unconscious of itself, to arrive in spaces where it feels itself a stranger, and where it seems to part from all well known objects, it prefers to remain with the imagination in the realms of chance and luck.
[Obgleich sich unser Verstand immer zur Klarheit und Gewißheit hingedrängt fühlt, so fühlt sich doch unser Geist oft von der Ungewißheit angezogen. Statt sich mit dem Verstande auf dem engen Pfade philosophischer Untersuchung und logischer Schlußfolgen durchzuwinden, um, seiner selbst sich kaum bewußt, in Räumen anzukommen, wo er sich fremd fühlt, und wo ihn alle bekannten Gegenstände zu verlassen scheinen, weilt er lieber mit der Einbildungskraft im Reiche der Zufälle und des Glücks.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist On War [Vom Kriege], Book 1, ch. 1 “What Is War? [Was ist der Krieg?],” § 22 (1.1.22) (1832) [tr. Graham (1873)]
(Source)
Although our intellect always feels itself urged toward clarity and certainty, our mind still often feels itself attracted by uncertainty. Instead of threading its way with the intellect along the narrow path of philosophical investigation and logical deduction, in order almost unconsciously, to arrive in spaces where it finds itself a stranger and where all familiar objects seem to abandon it, it prefers to linger with imagination in the realms of chance and luck.
[tr. Jolles (1943)]
Although our intellect always longs for clarity and certainty, our nature often finds uncertainty fascinating. It prefers to day-dream in the realms of chance and luck rather than accompany the intellect on its narrow and tortuous path of philosophical enquiry and logical deduction only to arrive -- hardly knowing how -- in unfamiliar surroundings where all the usual landmarks seem to have disappeared.
[tr. Howard & Paret (1976)]
Taught from infancy that beauty is woman’s sceptre, the mind shapes itself to the body, and roaming round its gilt cage, only seeks to adorn its prison.
Mary Wollstonecraft (1759-1797) English social philosopher, feminist, writer A Vindication of the Rights of Woman, ch. 3 (1792)
(Source)
The world is not to be confined (as hitherto) within the straits of the intellect, but the intellect is to be enlarged to receive the image of the world, such as it is.
[Neque enim arctandus est mundus ad angustias intellectus (quod adhue factum est), sed expandendus intellectus et laxandus ad mundi imaginem recipiendam, qualis invenitur.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman Instauratio Magna [The Great Instauration], Part 3 “Parsceve ad Historiam Naturalem [Preparatory for Natural History],” “Aphorisms on the Composition of the Primary History,” # 4 (1622) [tr. Oxenford (1857)]
(Source)
For the World ought not to be tyed into the straightness of the understanding (which hitherto hath been done) but our Intellect should be stretched and widened, so as to be capable of the Image of the World, such as we find it.
[Source (1670)]
For the world is not to be narrowed till it will go into the understanding (which has been done hitherto), but the understanding to be expanded and opened till it can take in the image of the world, as it is in fact.
[tr. Spedding/Ellis/Heath (c. 1900)]
That is why I think we are unfinished, and in our quest for Truth discover sooner or later that the greatest Truth can never be revealed to us through our intellect. We cannot pierce the silence that screens us from a mysterious conception, and are not content to believe that “now we see through a glass darkly: but then face to face.” There is nothing more perplexing in life than to know at what point you should surrender your intellect to your faith.
Margot Asquith (1864-1945) British socialite, author, wit [Emma Margaret Asquith, Countess Oxford and Asquith; Margot Oxford; née Tennant] More or Less about Myself, ch. 11 (1934)
(Source)
Stuff yourself with food all day, never give your mind anything to do, and you’re a problem! There’s chess, isn’t there? There’s weiqi, isn’t there? — wiser at least to busy yourself with these.
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)] The Analects [論語, 论语, Lúnyǔ], Book 17, verse 22 (17.22) (6th C. BC – AD 3rd C.) [tr. Watson (2007)]
(Source)
There is varied discussion in footnotes as to the specific identity and nature of the game(s) Confucius references. The phrase bo yi or po yi (博弈) can be translated either as "to play chess" or "the game of bo and the game of yi." The game of bo was similar to weiqi (wei-ch'i) (or, in Japan, go; the game of yi was a game like chess, or a board game played with dice (shuanglu), the rules of which have been forgotten. There are also translators who assert it's the other way around, that bo or liubo is the game of chance, and yi was weiqi (go).
Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.
[tr. Legge (1861)]
Ah, it is difficult to know what to make of those who are all day long cramming themselves with food and are without anything to apply their minds to! Are there no dice and chess players? Better, perhaps, join in that pursuit than do nothing at all!
[tr. Jennings (1895)]
It is a really bad case when a man simply eats his full meals without applying his mind to anything at all during the whole day. Are there not such things as gambling and games of skill? To do one of those things even is better than to do nothing at all.
[tr. Ku Hung-Ming (1898)]
How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything! Are there no checker or chess players? Even to do that is surely better than nothing at all.
[tr. Soothill (1910)]
Stuffing in food all day, nothing that he puts his mind on, a hard case! Don't chess players at least do something and have solid merit by comparison?
[tr. Pound (1933)]
Those who do nothing all day but cram themselves with food and never use their minds are difficult. Are there not games such as draughts? To play them would surely be better than doing nothing at all.
[tr. Waley (1938)]
I really admire a fellow who goes about the whole day with a well-fed stomach and a vacuous mind. How can one ever do it? I would rather that he play chess, which would seem to me to be better.
[tr. Lin Yutang (1938)]
To eat one’s full all day long without directing the mind to anything is, indeed, to be in difficulties! Even those who spend all their time at intricate games are to be reckoned of higher caliber.
[tr. Ware (1950), 17.20]
It is no easy matter for a man who always has a full stomach to put his mind to some use. Are there not such things as po and yi? Even playing these games is better than being idle.
[tr. Lau (1979)]
It is surely difficult to spend the whole day stuffing oneself with food and having nothing to use one's mind on. Are there not people who play bo and yi? Even such activity is definitely superior, is it not?
[tr. Dawson (1993), 17.20]
I cannot abide these people who fill their bellies all day long, without ever using their minds! Why can't they play chess? At least it would be better than nothing.
[tr. Leys (1997)]
Those who are stated with food all day without applying their minds to anything at all are difficult indeed! Are there no people who play double six and siege? Even doing those would be beter than to stop thinking altogether.
[tr. Huang (1997), 17.21]
Eating all day without thinking about anything, such persons are hard to be trained. Are not there some games? Even if playing some games, it is also better than having nothing to do.
[tr. Cai/Yu (1998), No. 462]
There are troubles ahead for those who spend their whole day filling their stomachs without ever exercising their heart-and-mind (xin). Are there not diversions such as the board games of bo and weiqi? Even playing those games would be better than nothing.
[tr. Ames/Rosemont (1998)]
One who eats his fill all day long, and never uses his mind on anything, is a difficult case. Are there not such things as gammon and chess? Would it not be better to play them?
[tr. Brooks/Brooks (1998), 17.20]
All day eating and never thinking: such people are serious trouble. Aren't there games to play, like go and chess? Even that is better than nothing.
[tr. Hinton (1998), 17.21]
Spending the entire day filling himself with food, never once exercising his mind -- someone like this is a hard case indeed! Do we not have the games Bo and Yi? Even playing these games would be better than doing nothing.
[tr. Slingerland (2003)]
To spend the whole day stuffing yourself and not to put your mind to use at all -- this is hopeless behavior. Are there not such games as bo and yi? It would be better to play these games [than to do nothing at all].
[tr. Annping Chin (2014)]
If a person is well fed the whole day and does not use his brain on anything, it will be difficult for him to be of value in life. Are there poker games and chess? Playing these games is still more beneficial than doing nothing.
[tr. Li (2020)]
The Intellect engages us in the pursuit of Truth. The Passions impel us to Action.
[Cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 35 (1.35) / sec. 132 (44 BC) [Barnes (1814)]
I, having built a house, reject
The feud of eye and intellect,
And find in my experience proof
One pleasure runs from root to roof,
One thrust along a streamline arches
The sudden star, the budding larches.
The force that makes the winter grow
Its feathered hexagons of snow,
and drives the bee to match at home
Their calculated honeycomb,
Is abacus and rose combined.
An icy sweetness fills my mind,
A sense that under thing and wing
Lies, taut yet living, coiled, the spring.
Jacob Bronowski (1908-1974) Polish-English humanist and mathematician
“The Abacus and the Rose” [Potts], Science and Human Values (1965 ed.)
(Source)
The ability to play is one of the principal criteria of mental health.
Ashley Montagu (1905-1999) British-American anthropologist and humanist [b. Israel Ehrenberg, a/k/a Montague Francis Ashley-Montagu] Growing Young (1981)
(Source)
In the 2nd edition (1989), Montagu rephrased this a bit less prosaically: "Play is, of course, among the clearest of neotenous behavioral traits; it is the neoteny of the intellect, a principal criterion of mental health." Montagu uses the term "neoteny" to mean "growing young."
Intellect needs to be understood not as some kind of a claim against the other human excellences for which a fatally high price has to be paid, but rather as a complement to them without which they cannot be fully consummated.
Richard Hofstadter (1916-1970) American historian and intellectual Anti-Intellectualism in American Life, Part 1, ch. 2 “On the Unpopularity of Intellect” (1962)
(Source)
The case against intellect is founded upon a set of fictional and wholly abstract antagonisms. Intellect is pitted against feeling, on the ground it is somehow inconsistent with warm emotion. It is pitted against character, because it is widely believed that intellect stands for mere cleverness, which transmutes easily into the sly or the diabolical. It is pitted against practicality, since theory is held to be opposed to practice, and the “purely” theoretical mind is so much disesteemed. It is pitted against democracy, since intellect is felt to be a form of distinction that defies egalitarianism. Once the validity of these antagonisms is accepted, then the case for intellect, and by extension for the intellectual, is lost. Who cares to risk sacrificing warmth of emotion, solidity of character, practical capacity, or democratic sentiment in order to pay deference to a type of man who at best is deemed to be merely clever and at worst may even be dangerous?
Richard Hofstadter (1916-1970) American historian and intellectual Anti-Intellectualism in American Life, Part 1, ch. 2 “On the Unpopularity of Intellect” (1962)
(Source)
He says, You have to study and learn so that you can make up your own mind about history and everything else but you can’t make up an empty mind. Stock your mind, stock your mind. It is your house of treasure and no one in the world can interfere with it. If you won the Irish Sweepstakes and bought a house that needed furniture would you fill it with bits and pieces of rubbish? Your mind is your house and if you fill it with rubbish from the cinemas it will rot in your head. You might be poor, your shoes might be broken, but your mind is a palace.
Frank McCourt (1930-2009) Irish-American teacher and writer Angela’s Ashes, ch. 8 (1996)
(Source)
At twenty the will rules; at thirty the intellect; at forty the judgment.
[A los veinte años reina la voluntad, a los treinta el ingenio, a los cuarenta el juicio.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 298 (1647) [tr. Jacobs (1892)]
(Source)
Wisdom is corrupted by ambition, even when the quality of the ambition is intellectual. For ambition, even of this quality, is but a form of self-love ….
Henry Taylor (1800-1886) English dramatist, poet, bureaucrat, man of letters Notes from Life, “Wisdom” (1847)
(Source)
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The American Scholar,” sec. 3, speech, Phi Beta Kappa Society, Cambridge (1837-08-31)
(Source)
A house is no home unless it contain food and fire for the mind as well as for the body.
Margaret Fuller (1810-1850) American journalist, critic, transcendentalist, reformer [Sarah Margaret Fuller Ossoli] Woman in the Nineteenth Century (1845)
Our Passions, Ambition, Avarice, Love, Resentment &c possess so much metaphysical Subtilty and so much overpowering Eloquence, that they insinuate themselves into the Understanding and the Conscience and convert both to their Party. And I may be deceived as much as any of them, when I Say, that Power must never be trusted without a Check.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Letter to Thomas Jefferson (2 Feb 1816)
(Source)
She hung up and I set out the chess board. I filled a pipe, paraded the chessmen and inspected them for French shaves and loose buttons, and played a championship tournament game between Gortchakoff and Meninkin, seventy-two moves to a draw, a prize specimen of the irresistible force meeting the immovable object, a battle without armour, a war without blood, and as elaborate a waste of human intelligence as you could find anywhere outside an advertising agency.
Raymond Chandler (1888-1959) American novelist The Long Goodbye, ch. 24 (1953)
I could wile away the hours
Conferrin’ with the flowers,
Consultin’ with the rain;
And my head I’d be scratchin’
While my thoughts were busy hatchin’,
If I only had a brain.
E. Y. "Yip" Harburg (1896-1981) American lyricist [Edgar Yipsel Harburg, b. Isidore Hochberg]
“If I Only Had a Brain,” The Wizard of Oz (1939)
And so Jesus gave us a new norm of greatness. If you want to be important — wonderful. If you want to be recognized — wonderful. If you want to be great — wonderful. But recognize that he who is greatest among you shall be your servant. That’s a new definition of greatness. And this morning, the thing that I like about it: by giving that definition of greatness, it means that everybody can be great, because everybody can serve. You don’t have to have a college degree to serve. You don’t have to make your subject and your verb agree to serve. You don’t have to know about Plato and Aristotle to serve. You don’t have to know Einstein’s theory of relativity to serve. You don’t have to know the second theory of thermodynamics in physics to serve. You only need a heart full of grace, a soul generated by love. And you can be that servant.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Drum Major Instinct,” sermon, Ebenezer Baptist Church, Atlanta (4 Feb 1968)
(Source)
Knowledge is a comfortable and necessary retreat and shelter for us in an advanced age; and if we do not plant it while young, it will give us no shade when we grow old.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #133 (11 Dec 1747)
(Source)
It behooves all men who wish to excel the other animals to strive with might and main not to pass through life unheralded, like the beasts, which Nature has fashioned groveling and slaves to the belly. All our power, on the contrary, lies in both mind and body; we employ the mind to rule, the body rather to serve; the one we have in common with the Gods, the other with the brutes. Therefore I find it becoming, in seeking renown, that we should employ the resources of the intellect rather than those of brute strength, to the end that, since the span of life which we enjoy is short, we may make the memory of our lives as long as possible.
[Omnis homines qui sese student praestare ceteris animalibus summa ope niti decet ne vitam silentio transeant veluti pecora, quae natura prona atque ventri oboedientia finxit. Sed nostra omnis vis in animo et corpore sita est; animi imperio, corporis servitio magis utimur; alterum nobis cum dis, alterum cum beluis commune est. Quo mihi rectius videtur ingeni quam virium opibus gloriam quaerere et, quoniam vita ipsa qua fruimur brevis est, memoriam nostri quam maxume longam efficere.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus] Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 1, sent. 1-3 [tr. Rolfe (1931)]
(Source)
"To maintain the dignity of human nature is the true ambition of man; and to that end it becomes the duty of all, who aspire to distinguish themselves from the race of inferior animals, to exert their most strenuous efforts, lest they pass their days in silence, like the herds of the field, formed by nature prone to the earth, and governed altogether by the incitements of appetite. Man is composed of mind and body, and in the exercise of both consists the energy of his nature. The mind is the directing principle; the body is subservient. The former we participate with the gods; the latter we hold in common with the brute creation. Hence the fame acquired by our intellectual powers has ever appeared to me the truest glory, far superior to all that can be achieved by mere corporeal vigor; and since the life we enjoy is frail and transitory, it should be the endeavour of every man to extend his fame, and leave a lasting memorial of his existence." [tr. Murphy (1807)]
"Men who would act up to the dignity of their nature ought not to pass their lives in obscurity, like the beasts of the field, formed with bodies prone to the earth, and under necessary subjection to their appetites. Now, our faculties are twofold; those of the soul, and those of the body: the soul was designed for sovereign command, the body for subjection: the former we enjoy in common with the gods, the latter with the brute creation. So that to me it appears more agreeable to nature to pursue glory by the abilities of the mind than those of the body; and as our lives are but of short duration, it should be our study to render our memory immortal." [tr. Rose (1831)]
"It becomes all men, who are anxious that they should excel other animals, to strive with their utmost might that they may not pass their life in silence like cattle, which nature has formed with their faces downwards, and slaves to their belly. But all our vigour is placed in the mind and in the body. We for the most part make use of the government of the mind, the submission of the body. The one we have in common with the gods, and the other with brutes. Wherefore it appears to me more proper to seek for glory by the abilities of the mind rather than by those of mere force; and since that life which we enjoy is short, to make the memory of ourselves as lasting as possible." [Source (1841)]
"It becomes all men, who desire to excel other animals, to strive, to the utmost of their power, not to pass through life in obscurity, like the beasts of the field, which nature has formed groveling and subservient to appetite. All our power is situated in the mind and in the body. Of the mind we rather employ the government; of the body, the service. The one is common to us with the gods; the other with the brutes. It appears to me, therefore, more reasonable to pursue glory by means of the intellect than of bodily strength, and, since the life which we enjoy is short, to make the remembrance of us as lasting as possible." [tr. Watson (1867)]
"Every man who is anxious to excel the lower animals should strive with all his power not to pass his life in obscurity like the brute beasts, whom nature has made the grovelling slaves of their belly. Now our whole ability resides jointly in our mind and body. In the case of the mind it is its power of guidance, in the case of the body its obedient service that we rather use, sharing the former faculty with the gods, the latter with the brute creation. This being so, I think it right to seek repute by my powers rather of intellect than of strength, and since the very life which we enjoy is short, to make the memory of us as abiding as may be." [tr. Pollard (1882)]
"All persons who are enthusiastic that they should transcend the other animals ought to strive with the utmost effort not to pass through a life of silence like the cattle, which nature has fashioned to be prone and obedient to their stomachs. Our entire power resides in the mind as well as the body: we use the mind to command, the body to serve; the former we share wit the gods, the latter with the beasts. Therefore it seems to me more correct to seek glory with our intellectual rather than with our physical resources, and, because the very life that we enjoy is short, to ensure that a recollection of ourselves lasts as long as possible. [tr. Woodman (2007)]
For the renown which riches or beauty confer is fleeting and frail; mental excellence is a splendid and lasting possession.
[Nam divitiarum et formae gloria fluxa atque fragilis est, virtus clara aeternaque habetur.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus] Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 1, sent. 4 [tr. Rolfe (1931)]
(Source)
"For what are all the advantages of wealth, and all the graces of form and feature? mere precarious gifts, that soon fade and moulder away. It is virtue, and virtue only, that ennobles the human character, and lives in the memory of the after-times." [tr. Murphy (1807)]
"For the splendour derived from riches and beauty is short-lived and frail, virtue alone confers immortality." [tr. Rose (1831)
"For the glory of riches and beauty is fickle and frail; virtue is accounted bright and everlasting." [Source (1841)]
"For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal." [tr. Watson (1867)]
"The glory of wealth and beauty is fleeting and frail, but personal merit is held in eternal honour." [tr. Pollard (1882)]
"The glory of riches and appearance is fleeting and fragile, but to have prowess is something distinguished and everlasting. [tr. Woodman (2007)]
"For the fame of riches and beauty is fickle and frail, while virtue is eternally excellent."
If nature has made any one thing less susceptible, than all others, of exclusive property, it is the action of the thinking power called an Idea; which an individual may exclusively possess as long as he keeps it to himself; but the moment it is divulged, it forces itself into the possession of every one, and the reciever cannot dispossess himself of it. it’s peculiar character too is that no one possesses the less, because every other possesses the whole of it. He who recieves an idea from me, recieves instruction himself, without lessening mine; as he who lights his taper at mine, recieves light without darkening me.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Isaac McPherson (13 Aug 1813)
(Source)
Reason, devoid of the purifying power of faith, can never free itself from distortions and rationalizations.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Pilgrimage to Nonviolence,” Christian Century (13 Apr 1960)
(Source)
The first of the four cardinal virtues of the Roman Catholic Church is “prudentia,” which basically means damn good thinking. Christ came to take away our sins, not our minds.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist Credo, “Faith, Hope, Love” (2004)
(Source)
I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.
Isaac Newton (1642-1727) English physicist and mathematician Memoirs of the Life, Writings, and Discoveries of Sir Isaac Newton, 2.27 [ed. D. Brewster (1855)]
“Rabbit’s clever,” said Pooh. “Yes,” said Piglet. “Rabbit’s clever.” “And he has a Brain.” “Yes,” said Piglet, “Rabbit has a Brain.” There was a long silence. “I suppose,” said Pooh, “that’s why he never understands anything.”
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne] House at Pooh Corner, ch. 8 “Piglet Does a Very Grand Thing” (1928)
(Source)
If a man, holding a belief which he was taught in childhood or persuaded of afterwards, keeps down and pushes away any doubts which arise about it in his mind, purposely avoids the reading of books and the company of men that call in question and discuss it, and regards as impious those questions which cannot easily be asked without disturbing it — the life of that man is one long sin against mankind.
William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The Ethics of Belief,” Part 1 “The Duty of Inquiry,” Contemporary Review (Jan 1877)
(Source)
Man prefers to believe what he wants to be true. He rejects what is difficult because he is too impatient to make the investigation; he rejects sensible ideas, because they limit his hopes; he rejects the deeper truths of nature because of superstition; he rejects the light of experience, because he is arrogant and fastidious, believing that the mind should not be seen to be spending its time on mean, unstable things; and he rejects anything unorthodox because of common opinion. In short, emotion marks and stains the understanding in countless ways which are sometimes impossible to perceive.
[Quod enim mavult homo verum esse, id potius credit. Rejicit itaque difficilia, ob inquirendi impatientiam; sobria, quia coarctant spem; altiora naturae, propter superstitionem; lumen experientiae, propter arrogantiam et fastum, ne videatur mens versari in vilibus et fluxis; paradoxa, propter opinionem vulgi; denique innumeris modis, iisque interdum imperceptibilibus, affectus intellectum imbuit et inficit.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman Instauratio Magna [The Great Instauration], Part 2 “Novum Organum [The New Organon],” Book 1, Aphorism # 49 (1620) [tr. Silverthorne (2000)]
(Source)
For man always believes more readily that which he prefers. He, therefore, rejects difficulties for want of patience in investigation; sobriety, because it limits his hope; the depths of nature, from superstition; the light of experiment, from arrogance and pride, lest his mind should appear to be occupied with common and varying objects; paradoxes, from a fear of the opinion of the vulgar; in short, his feelings imbue and corrupt his understanding in innumerable and sometimes imperceptible ways.
[tr. Wood (1831)]
For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
[tr. Spedding (1858)]
For man more readily believes what he wishes to be true. And so it rejects difficult things, from impatience of inquiry; -- sober things, because they narrow hope; -- the deeper thigns of Nature, from superstition; -- the light of experience, from arrogance and disdain, lest the mind should seem to be occupied with worthless and changing matters; -- paradoxes, from a fear of the opinion of the vulgar: -- in short, the affections enter and corrupt the intellect in innumerable ways, and these sometimes imperceptible.
[tr. Johnson (1859)]
For a man is more likely to believe something if he would like it to be true. Therefore he rejects
difficult things because he hasn’t the patience to research them,
sober and prudent things because they narrow hope,
the deeper things of nature, from superstition,
the light that experiments can cast, from arrogance and pride (not wanting people to think his mind was occupied with trivial things),
surprising truths, out of deference to the opinion of the vulgar.
In short, there are countless ways in which, sometimes imperceptibly, a person’s likings colour and infect his intellect.
[tr. Bennett (2017)]