WIST Quotations

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

Dave — Mon, 20 Apr 2026 19:27:02 +0000

The noonday devil of the Christian life is the temptation to lose the inner self while preserving the shell of edifying behavior. Suddenly I discover that I am ministering to AIDS victims to enhance my resume. I find I renounced ice cream for Lent to lose five excess pounds. I drop hints about the absolute priority of meditation and contemplation to create the impression that I am a man of prayer. At some unremembered moment I have lost the connection between internal purity of heart and external works of piety. In the most humiliating sense of the word, I have become a legalist. I have fallen victim to what T.S. Eliot calls the greatest sin: to do the right thing for the wrong reason.

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)
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1874-01 (1874 ed.)

Dave — Thu, 16 Apr 2026 20:51:25 +0000

I hav known people who waz virtewous just bekauze they waz lazy, they hadn’t snap enuff in them tew brake one of the 10 commandments.

[I have known people who were virtuous just because they were lazy; they hadn’t snap enough in them to break one of the Ten Commandments.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1874-01 (1874 ed.)

See La Rochefoucauld ¶169, ¶237 (1665).

Shorto, Russell -- Descartes’ Bones, ch. 2 “Banquet of Bones” (2008)

Dave — Mon, 30 Mar 2026 16:00:55 +0000

Death is the event in life. It is our chief organizing principle. It’s why we rush and why we dawdle, why we butter up our bosses and fawn over our children, why we like both fast cars and fading flowers, why we write poetry, why sex thrills us. It’s why we wonder why we are here.

Russell Shorto (b. 1959) American author, historian, journalist
Descartes’ Bones, ch. 2 “Banquet of Bones” (2008)
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶253 (1665-1678) [tr. FitzGibbon (1957)]

Dave — Sun, 08 Mar 2026 03:14:11 +0000

Self-interest will set all sorts of virtues and vices in motion.

[L’intérêt met en œuvre toutes sortes de vertus et de vices.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶253 (1665-1678) [tr. FitzGibbon (1957)]
(Source)

Present in the 1st (1665) edition. In the manuscript form it reads "L’intérêt donne toutes sortes de vertus et de vices."

See also ¶¶ 171, 305.

(Source (French)). Other translations:

Interest is the Thing that puts Men upon Exercising their Vertues and Vices of All Kinds.
[tr. Stanhope (1694), ¶254]

Interest puts in motion all the virtues and vices.
[pub. Donaldson (1783), ¶258; ed. Lepoittevin-Lacroix (1797), ¶238]

The virtues and vices are all set in motion by interest.
[ed. Carvill (1835), ¶225]

Interest brings into play every sort of virtue and of vice.
[ed. Gowens (1851), ¶265]

Interest sets at work all sorts of virtues and vices.
[tr. Bund/Friswell (1871), ¶253]

Selfishness brings into play all manner of vices and virtues.
[tr. Heard (1917), ¶261]

Selfishness makes use of virtues and vices of every kind.
[tr. Stevens (1939), ¶253]

Self-interest turns to account all kinds of virtues and vices.
[tr. Kronenberger (1959), ¶253]

Self-interest sets in motion virtues and vices of all kinds.
[tr. Tancock (1959), ¶253]

Self-interest puts in motion every kind of virtue and of vice.
[tr. Whichello (2016) ¶253]

Carlyle, Thomas -- Lecture (1840-05-19), “The Hero as Man of Letters,” Home House, Portman Square, London

Dave — Fri, 06 Mar 2026 16:07:56 +0000

For the Scepticism, as I said, is not intellectual only; it is moral also; a chronic atrophy and disease of the whole soul. A man lives by believing something; not by debating and arguing about many things.

Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-19), “The Hero as Man of Letters,” Home House, Portman Square, London
(Source)

The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 5 (1841).

Dixon, Norman F. -- On the Psychology of Military Incompetence, Part 2, ch. 22 “Authoritarianism” (1976)

Dave — Wed, 25 Feb 2026 17:37:58 +0000

The values communicated by status-insecure parents are such that their children learn to put personal success and the acquisition of power above all else. They are taught to judge people for their usefulness rather than their likableness. Their friends, and even future marriage partners, are selected and used in the service of personal advancement; love and affection take second place to knowing the right people. They are taught to eschew weaknesses and passivity, to respect authority, and to despise those who have not made the socio-economic grade. Success is equated with social esteem and material advantage, rather than with more spiritual values.

Norman F. Dixon (1922-2013) British cognitive psychologist, author, military engineer
On the Psychology of Military Incompetence, Part 2, ch. 22 “Authoritarianism” (1976)
(Source)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 18 (11.18) (AD 161-180) [tr. Collier/Zimmern (1887)]

Dave — Thu, 29 Jan 2026 00:28:22 +0000

Do not forget you are like the rest of the world, and faulty yourself in a great many instances: that though you may forbear from some errors, it is not for want of inclination, and that nothing but cowardice, vanity, or some such base principle hinders you from sinning.

[καὶ αὐτὸς πολλὰ ἁμαρτάνεις καὶ ἄλλος τοιοῦτος εἷ: καὶ εἴ τινων δὲ ἁμαρτημάτων ἀπέχῃ, ἀλλὰ τήν γε ἕξιν ἐποιστικὴν ἔχεις, εἰ καὶ διὰ δειλίαν ἢ δοξοκοπίαν ἢ τοιοῦτό τι κακὸν ἀπέχῃ τῶν ὁμοίων ἁμαρτημάτων.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 18 (11.18) (AD 161-180) [tr. Collier/Zimmern (1887)]
(Source)

Marcus' 4th point to remember when aggravated by another's actions.

(Source (Greek)). Alternate translations:

Thou thyself doest transgress in many things, and art even such another as they are. And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained.
[tr. Casaubon (1634), 11.16]

Don't forget you are like the rest of the World, and Faulty your self in a great many Instances; That tho' you may forbear running Riot in some Cases, 'tis not for want of an Inclination: And that nothing but Cowardize, Vanity, or some such scandalous Principle, hinders you from breaking out.
[tr. Collier (1701)]

You have many faults of your own, and are much such another. And, that, though you abstain from some such crimes, yet you have a like strong inclination; however from fear, or concern about your character, you abstain from them.
[tr. Hutcheson/Moor (1742)]

Reflect that you yourself are guilty of many faults, and are in many respects like those that offend you. And though you abstain from some vicious acts, you have an habitual inclination to commit them, but are restrained by fear, a regard to character, or some other less virtuous motive, from further indulgence in them.
[tr. Graves (1792)]

Consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults.
[tr. Long (1862)]

You are like others, and often do wrong yourself. Even if you abstain from some forms of wrong, all the same you have the bent for wrongdoing, though cowardice or desire for popularity, or some other low motive keeps you from wrong of that kind.
[tr. Rendall (1898)]

You yourself do often sin, and are no better than another. And, if you abstain from certain sins, still you have the disposition to commit them, even if through cowardice, fear for your character, or other meanness, you hold back.
[tr. Hutcheson/Chrystal (1902)]

Thou too doest many a wrong thing thyself and art much as others are, and if thou dost refrain from certain wrong-doings, yet hast thou a disposition inclinable thereto even supposing that through cowardice or a regard for thy good name or some such base consideration thou dost not actually commit them.
[tr. Haines (Loeb) (1916)]

You yourself also often do wrong and are another such as they are, and that, even if you do abstain from some kinds of wrong action, at all events you have at least a proclivity to them, though cowardice or tenderness for your good name or some similar bad motive keeps you from offences like theirs.
[tr. Farquharson (1944)]

You yourself offend in various ways, and are no different from them. You may indeed avoid certain faults, yet the inclination is there nevertheless, even if cowardice or a regard for your reputation or some such ignoble motive has restrained you from imitating their misdeeds.
[tr. Staniforth (1964)]

You for your own part also commit many wrongs, and are just the same as they are; and that even if you do refrain from certain kinds of wrongdoing, you have at least the inclination to commit such wrongs, even if cowardice, or concern for your reputation, or some other vice of that kind, saves you from actually committing them.
[tr. Hard (1997 ed.)]

You've made enough mistakes yourself. You're just like them. Even if there are some you've avoided, you have the potential. Even if cowardice has kept you from them. Or fear of what people would say. Or some equally bad reason.
[tr. Hays (2003)]

You yourself have many faults and are no different from them. If you do refrain from some wrongs you still have the proclivity to them, even if your restraint from wrongs like theirs is due to the fear or pursuit of public opinion, or some other such poor motive.
[tr. Hammond (2006)]

Remember that you yourself are often mistaken, and so you are just like them; also that, even if you manage to refrain from doing some wrongs, you nevertheless have it in you to do such things, were it not for the fact that fear, thirst for reputation, or some other unworthy motive keeps you from doing what they do.
[tr. Needleman/Piazza (2008)]

Consider that you for your own part also commit many wrongs, and are just the same as they are; and that even if you do refrain from certain kinds of wrongdoing, you have at least the inclination to commit such wrongs, even if cowardice, or concern for your reputation, or some other vice of that kind, saves you from actually committing them.
[tr. Hard (2011 ed.)]

Beecher, Lyman -- Sermon (1823-10-15), “The Faith Once Delivered to the Saints,” Worcester, Massachusetts

Dave — Mon, 26 Jan 2026 17:24:17 +0000

They are perfectly aware how little ground there can be to hope that men may be reasoned out of their errours, when in fact they were never reasoned into them, but adopted them from prejudice, passion, or policy.

Lyman Beecher (1775-1863) American minister, preacher, abolitionist
Sermon (1823-10-15), “The Faith Once Delivered to the Saints,” Worcester, Massachusetts
(Source)

At the ordination of Rev. Loammi Ives Hoadly, to the Pastoral Office over the Calvinistic Church and Society

See Swift (1720), also Smith (c. 1800).

Johnson, Samuel -- Essay (1754-01-19), The Adventurer, No. 126

Dave — Sat, 17 Jan 2026 23:37:45 +0000

Even the acquisition of knowledge is often much facilitated by the advantages of society: he that never compares his notions with those of others, readily acquiesces in his first thoughts, and very seldom discovers the objections which may be raised against his opinions; he, therefore, often thinks himself in possession of truth, when he is only fondling an errour long since exploded. He that has neither companions nor rivals in his studies, will always applaud his own progress, and think highly of his performances, because he knows not that others have equalled or excelled him. And I am afraid it may be added, that the student who withdraws himself from the world, will soon feel that ardour extinguished which praise or emulation had enkindled, and take the advantage of secrecy to sleep, rather than to labour.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1754-01-19), The Adventurer, No. 126
(Source)

Arendt, Hannah -- The Origins of Totalitarianism, Part 3, ch. 13 “Ideology and Terror” (1951)

Dave — Tue, 13 Jan 2026 22:17:36 +0000

The aim of totalitarian education has never been to instill convictions but to destroy the capacity to form any.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
The Origins of Totalitarianism, Part 3, ch. 13 “Ideology and Terror” (1951)
(Source)

Cicero, Marcus Tullius -- Pro Archia Poeta [For Archia the Poet], ch. 11 / sec. 26 (62 BC) [tr. Guinach (1962)]

Dave — Thu, 08 Jan 2026 18:20:26 +0000

We are all motivated by a keen desire for praise, and the better a man is, the more he is inspired by glory.

[Trahimur omnes studio laudis et optimus quisque maxime gloria ducitur.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 11 / sec. 26 (62 BC) [tr. Guinach (1962)]
(Source)

(Source (Latin)). Other translations:

We are all influenced by a desire of praise, and the best men are the most especially attracted by glory.
[tr. Yonge (1856)]

We are all drawn away by an eagerness after praise, and even the very least of men is most led by fame.
[tr. M'Donogh Mahony (1886)]

We are all drawn on by a desire of praise, and each best one is led chiefly by glory.
[tr. Dewey (1916)]

Ambition is an universal factor in life, and the nobler a man is, the more susceptible is he to the sweets of fame.
[tr. Watts (Loeb) (1923)]

We are all drawn on by the pursuit of praise, and all the best of us are so led by glory in the highest degree.
[tr. Allcroft/Plaistowe (c. 1925)]

We are all motivated by the desire for praise, and the best people are the ones who are most attracted by glory.
[tr. Berry (2000)]

Arendt, Hannah -- Eichmann in Jerusalem: A Report on the Banality of Evil, Postscript (1963)

Dave — Tue, 09 Dec 2025 16:38:09 +0000

When I speak of the banality of evil, I do so only on the strictly factual level, pointing to a phenomenon which stared one in the face at the trial. Eichmann was not Iago and not Macbeth, and nothing would have been farther from his mind than to determine with Richard III “to prove a villain.” Except for an extraordinary diligence in looking out for his personal advancement, he had no motives at all. And this diligence in itself was in no way criminal; he certainly would never have murdered his superior in order to inherit his post. He merely, to put the matter colloquially, never realized what he was doing.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
Eichmann in Jerusalem: A Report on the Banality of Evil, Postscript (1963)
(Source)

Orwell, George -- Essay (1942-08), “Looking Back on the Spanish War, ch. 1, New Road (1943-06)

Dave — Thu, 23 Oct 2025 15:33:08 +0000

People forget that a soldier anywhere near the front line is usually too hungry, or frightened, or cold, or, above all, too tired to bother about the political origins of the war.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 1, New Road (1943-06)
(Source)

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1875-07 (1875 ed.)

Dave — Thu, 09 Oct 2025 16:04:54 +0000

He who expekts to be praized every time he duz a virtewous thing will soon git tired of the bizzness.

[He who expects to be praised every time he does a virtuous thing will soon get tired of the business.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-07 (1875 ed.)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)

Dave — Wed, 08 Oct 2025 16:20:30 +0000

The man who underestimates himself is perpetually being surprised by success, whereas the man who overestimates himself is just as often surprised by failure. The former kind of surprise is pleasant, the latter unpleasant. It is therefore wise to be not unduly conceited, though also not too modest to be enterprising.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)

Martin, Judith -- Interview (1997-03), “She Says: Miss Manners,” by Sandy Fernández, Ms magazine, Vol. 7, No. 5 (1997-03/04)

Dave — Mon, 29 Sep 2025 16:08:04 +0000

Etiquette never works with people of ill will.

Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Interview (1997-03), “She Says: Miss Manners,” by Sandy Fernández, Ms magazine, Vol. 7, No. 5 (1997-03/04)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)

Dave — Wed, 17 Sep 2025 15:53:32 +0000

These illustrations suggest four general maxims, which will prove an adequate preventative of persecution mania if their truth is sufficiently realized. The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: Don’t overestimate your own merits. The third is: don’t expect others to take as much interest in you as you do yourself. And the fourth is: don’t imagine that most people give enough thought to you to have any desire to persecute you.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)

McLaughlin, Mignon -- The Neurotic’s Notebook, ch. 3 (1963)

Dave — Mon, 25 Aug 2025 19:08:29 +0000

We can never understand other people’s motives, nor their furniture.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 3 (1963)
(Source)

Russell, Bertrand -- Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)

Dave — Wed, 20 Aug 2025 15:40:11 +0000

Another not uncommon victim of persecution mania is a certain type of philanthropist, who is always doing good to people against their will, and is amazed and horrified that they display no gratitude. Our motives in doing good are seldom as pure as we imagine them to be. Love of power is insidious; it has many disguises, and is often the source of the pleasure we derive from doing what we believe to be good to other people.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)

See Stevenson.

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 2, # 2008 (1727)

Dave — Wed, 09 Jul 2025 15:19:07 +0000

If thou art virtuous meerly that thou may’st be famed for it, thou art no better than a vain-glorious Sinner.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2008 (1727)
(Source)

Moffat, Steven -- Coupling, 03×02 “Faithless” (2002-09-30)

Dave — Wed, 16 Apr 2025 17:37:05 +0000

STEVE: (to Susan) It is not scientifically possible for a man to know what a woman wants. And that’s not fair, because you always know what we want.

PATRICK: We always have the decency to only want one thing.

STEVE: And do you ever thank us for making it so simple?

PATRICK: Never!

Steven Moffat (b. 1961) Scottish television writer, producer
Coupling, 03×02 “Faithless” (2002-09-30)
(Source)

(Source (Video) at 24:03; dialog verified)

Hugo, Victor -- Les Misérables, Part 4 “Saint Denis,” Book 6 “Little Gavroche,” ch. 1 (4.6.1) (1862) [tr. Hapgood (1887)]

Dave — Mon, 07 Apr 2025 22:26:59 +0000

Why? Because. The most terrible of motives, the most unanswerable of retorts — Because.

[Pourquoi ? Parce que. Le plus terrible des motifs et la plus indiscutable des réponses: Parce que.]

Victor Hugo (1802-1885) French writer
Les Misérables, Part 4 “Saint Denis,” Book 6 “Little Gavroche,” ch. 1 (4.6.1) (1862) [tr. Hapgood (1887)]
(Source)

On Mme Thenardier hating her sons.

(Source (French)). Alternate translations:

Why? Because. The most terrible of motives and the most unanswerable of responses: Because.
[tr. Wilbour (1862)]

Why? because she did. The most terrible of motives and most indisputable of answers is, Because.
[tr. Wraxall (1862)]

Why? Because. The most terrible and unanswerable of reasons.
[tr. Denny (1976)]

Why? Because. The most terrible of motives and the most unanswerable of responses: Because.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Why? Because. The most terrible of motives, the most indisputable of responses. Because.
[tr. Donougher (2013)]

McLaughlin, Mignon -- The Neurotic’s Notebook, ch. 4 (1963)

Dave — Mon, 24 Feb 2025 21:55:08 +0000

True remorse is never just a regret over consequence; it is a regret over motive.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)

Hugo, Victor -- Les Misérables, Part 1 “Fantine,” Book 2 “The Fall,” ch. 7 (1.2.7) (1862) [tr. Donougher (2013)]

Dave — Tue, 24 Dec 2024 00:05:26 +0000

His motives were outrage that had become a habit of mind, the bitterness in his heart, a deep sense of the iniquities he had suffered, the impulse to react, even against the good, the innocent and the just, if there be any. The point of departure and of arrival in all his thinking was his hatred of human law; a hatred that if not arrested in its development by some providential occurrence becomes within a given time hatred of society, then hatred of the human race, then hatred of creation, as is reflected in an ill-defined, constant and brutal desire to inflict harm on no matter whom, on any living creature.

[Il avait pour mobiles l’indignation habituelle, l’amertume de l’âme, le profond sentiment des iniquités subies, la réaction, même contre les bons, les innocents et les justes, s’il y en a. Le point de départ comme le point d’arrivée de toutes ses pensées était la haine de la loi humaine ; cette haine qui, si elle n’est arrêtée dans son développement par quelque incident providentiel, devient, dans un temps donné, la haine de la société, puis la haine du genre humain, puis la haine de la création, et se traduit par un vague et incessant et brutal désir de nuire, n’importe à qui, à un être vivant quelconque.]

Victor Hugo (1802-1885) French writer
Les Misérables, Part 1 “Fantine,” Book 2 “The Fall,” ch. 7 (1.2.7) (1862) [tr. Donougher (2013)]
(Source)

Describing Jean Valjean, "a highly dangerous man," after his parole.

(Source (French)). Alternate translations:

He had as motives, habitual indignation, bitterness of soul, a deep sense of injuries suffered, a reaction even against the good, the innocent, and the upright, if any such there are. The beginning as well as the end of all his thoughts was hatred of human law; that hatred which, if it be not checked in its growth by some providential event, becomes, in a certain time, hatred of society, then hatred of the human race, and then hatred of creation, and reveals itself by a vague and incessant desire to injure some living being, it matters not who.
[tr. Wilbour (1862)]

He had for his motives habitual indignation, bitterness of soul, the profound feeling of iniquities endured, and reaction even against the good, the innocent, and the just, if such exist. The starting-point, like the goal, of all his thoughts was hatred of human law; that hatred, which, if it be not arrested in its development by some providential incident, becomes within a given time a hatred of society, then a hatred of the human race, next a hatred of creation, and is expressed by a vague, incessant, and brutal desire to injure some one, no matter whom.
[tr. Wraxall (1862)]

He had for moving causes his habitual wrath, bitterness of soul, a profound sense of indignities suffered, the reaction even against the good, the innocent, and the just, if there are any such. The point of departure, like the point of arrival, for all his thoughts, was hatred of human law; that hatred which, if it be not arrested in its development by some providential incident, becomes, within a given time, the hatred of society, then the hatred of the human race, then the hatred of creation, and which manifests itself by a vague, incessant, and brutal desire to do harm to some living being, no matter whom.
[tr. Hapgood (1887)]

His impulses were governed by resentment, bitterness and a profound sense of injury which might vent itself even upon good and innocent people, if any such came his way. The beginning and the end of all his thought was hatred of human laws: a hatred which, if some providential happening does not arrest its growth, may swell in time into a hatred of all society, all mankind, all created things, becoming a savage and obsessive desire to inflict harm on no matter what or whom.
[tr. Denny (1976)]

As motives, he had habitual indignation, bitterness, a deep sense of injury, a reaction even against the good, the innocent, and the upright, in the unlikely event he encountered them. The beginning and end of all his thoughts was hatred of human law; that hatred which, if not checked in its growth by some providential event, becomes in time a hatred of society, then hatred of the human race, then hatred of creation, revealing itself by a vague, incessant desire to injure some living being, no matter who.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Shakespeare, William -- Macbeth, Act 3, sc. 1, l. 121ff (3.1.121-128) (1606)

Dave — Mon, 21 Oct 2024 20:58:08 +0000

SECOND MURDERER: I am one, my liege,
Whom the vile blows and buffets of the world
Have so incensed that I am reckless what
I do to spite the world.

FIRST MURDERER: And I another,
So weary with disasters, tugged with fortune,
That I would set my life on any chance,
To mend it, or be rid on ‘t.

William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 3, sc. 1, l. 121ff (3.1.121-128) (1606)
(Source)

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 1, # 531 (1725)

Dave — Wed, 25 Sep 2024 22:26:52 +0000

Give not thy Enemy Despair; for it is a weapon more dangerous than Valour it self.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 531 (1725)
(Source)

Fuller, Thomas (1654) -- Introductio ad Prudentiam, Vol. 1, # 422 (1725)

Dave — Wed, 28 Aug 2024 13:50:10 +0000

Look as much into the Intention of him that praises thee, as of him that calumniates thee.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 422 (1725)
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶169 (1665-1678) [tr. Tancock (1959)]

Dave — Mon, 19 Aug 2024 14:03:43 +0000

We are held to our duty by laziness and timidity, but often our virtue gets all the credit.

[Pendant que la paresse et la timidité nous retiennent dans notre devoir, notre vertu en a souvent tout l’honneur.]

While laziness and timidity alone have the merit of keeping us in our duty, our virtue often has all the honour.

[Pendant que la paresse et la timidité ont seules le mérite de nous tenir dans notre devoir, notre vertu en a souvent tout l’honneur.]

In the manuscript version this read:

Shame, laziness and timidity alone retain the merit of holding us back from our duty, while our virtue has all the honor.

[La honte, la paresse et la timidité conservent toutes seules le mérite de nous retenir dans notre devoir, pendant que notre vertu en a tout l’honneur.]

In a letter to J. Esprit, La Rochefoucauld phrased it this way:

It must be admitted that virtue, by which we boast of doing everything good that we do, would not always have the strength to hold us back from the rules of our duty, if laziness, timidity, or shame did not make us see the disadvantages of departing from them.

[Il faut avouer que la vertu, par qui nous nous vantons de faire tout ce que nous faisons de bien, n’aurait pas toujours la force de nous retenir dans les règles de notre devoir, si la paresse, la timidité, ou la honte ne nous faisoient voir les inconvénients qu’il y a d’en sortir.]

Variations of this sentiment around the hypocrisy of vices serving as virtue show up a lot in La Rochefoucauld's maxims. See the Epigraph, and ¶¶ 1, 200, 205, 218, 220, 237, 241, 253, 266, 354, and 442.

(Source (French)). Alternate translations:

We are many times kept within the limits of our duty by Shame, Sloth, and Timorousness, while in the mean time our Virtue hath all the credit of it.
[tr. Davies (1669), ¶5]

Many People are kept within their Duty, because they have not the Courage, or will not be at the pains of being wicked; and in such cases oftentimes our Vertue runs away with all the Praise.
[tr. Stanhope (1694), ¶170]

Idleness, timidity, and shame, often keep us within the bounds of duty; whilst virtue seems to run away with the honour.
[pub. Donaldson (1783), ¶233; ed. Lepoittevin-Lacroix (1797), ¶163]

Idleness, timidity, or shame, often keeps us within the bounds of duty; whilst virtue seems to run away with the honour of it.
[ed. Carvill (1835), ¶202]

Indolence and timidity often keep us to our duty, while our virtue carries off all the credit of doing so.
[ed. Gowens (1851), ¶172]

Idleness and fear keeps us in the path of duty, but our virtue often gets the praise.
[tr. Bund / Friswell (1871), ¶169]

Although it is frequently laziness and timidity that keep us within the path of duty, it is virtue that reaps the credit.
[tr. Heard (1917), ¶169]

Though indolence and timidity keep us to the path of duty, virtue often gets all the credit.
[tr. Stevens (1939), ¶169]

When laziness or cowardice keeps us to the path of duty, the credit is often given entirely to our honour.
[tr. FitzGibbon (1957), ¶169]

When laziness and timidity yokes us to our duties, we often give virtue the credit for it.
[tr. Kronenberger (1959), ¶169]

While it is idleness and timidity that retain us in our duty, our virtue takes all the credit.
[tr. Whichello (2016), ¶169]

White, Ken -- Twitter (2022-09-13)

Dave — Thu, 30 May 2024 16:41:25 +0000

If you look at someone and see no reasonable probability you’ll ever have a positive or instructive interaction with them, block now and move on.

Ken White (b. c. 1969) American constitutional and criminal attorney, prosecutor, blogger
Twitter (2022-09-13)
(Source)

Commonly known as "The Popehat Rule" (after White's Twitter account handle). An earlier version reads:

Block early, block often, block whenever you feel "I think I would enjoy not knowing this person.
[Twitter (2022-06-23)]

This should not be confused with Popehat's Rule of Goats or Law of Goats, e.g.:

He who fucks goats, either as part of a performance or to troll those he deems has overly delicate sensibilities, is simply a goatfucker.
[Urban Dictionary, "Popehat's Law of Goats"]

If you fuck goats because it upsets people you hate, you're still a goatfucker. Nobody cares that you're an insincere goatfucker.
[Twitter (2017-02-19)]

The Rule of Goats: even if you say you're only fucking goats ironically, you're still a goatfucker.
[Twitter (2017-04-30)]

If you kiss a goat, even if you say you’re doing it ironically, you’re still a goat-kisser.
["Is Alex Jones an extreme conspiracy theorist or a giant troll?" Los Angeles Times (2017-04-11) (Paraphrased "for this family newspaper")]

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]

Dave — Fri, 23 Feb 2024 18:48:39 +0000

And it is not always because of valour or chastity that men are valiant or women chaste.

[Et ce n’est pas toujours par valeur et par chasteté que les hommes sont vaillants et que les femmes sont chastes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]
(Source)

Introduced in the 4th ed. (1665).

(Source (French)). Alternate translations:

It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]

And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]

It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]

It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]

It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]

Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]

So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]

It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]

And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]

It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]

Cicero, Marcus Tullius -- Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 29 (1.12.29) (63-11-08 BC) [tr. Grant (1960)]

Dave — Thu, 22 Feb 2024 17:58:19 +0000

I certainly had not the smallest reason to fear that the execution of this murderer of Roman citizens would cause me to be blamed by posterity. And indeed, even if this were a serious danger, I have always been convinced that unpopularity earned by honourable actions is not unpopularity at all, but renown.

[Certe verendum mihi non erat, ne quid hoc parricida civium interfecto invidiae mihi in posteritatem redundaret. Quodsi ea mihi maxime inpenderet tamen hoc animo fui semper, ut invidiam virtute partam gloriam, non invidiam putarem.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 29 (1.12.29) (63-11-08 BC) [tr. Grant (1960)]
(Source)

(Source (Latin)). Alternate translations:

Truly I have no reason to fear, least this Murderer of the Citizens being slain, any envy should rise against me for the future. But if never so much did hang over me, yet I was alwayes of this Judgment, to think Envy gotten by Vertue to be no Envy but Glory.
[tr. Wase (1671)]

I could have no reason to fear; that for the execution of a traitor and a parricide I should stand condemned by the voice of posterity. But let me add, were the severest censure to be the certain consequence, it has ever been my settled opinion, that reproach, when earned by virtue, is not reproach, but the truest glory.
[tr. Sydney (1795)]

Surely I had no cause to fear lest for slaying this parricidal murderer of the citizens any unpopularity should accrue to me with posterity. And if it did threaten me to ever so great a degree, yet I have always been of the disposition to think unpopularity earned by virtue and glory, not unpopularity.
[tr. Yonge (1856)]

Surely it was not to be dreaded by me, lest, if this parricide of the citizens were slain, any odium might redound for me to posterity. But if that impended over myself in particular, yet I have always been of this opinion, that I should consider the odium acquired by merit as glory and not as odium.
[tr. Mongan (1879)]

Certainly it was not to be feared to (by) me, lest any (thing) of unpopularity might redound to me unto posterity, this parricide of citizens being slain. But if it might impend (threaten) to me mostly (very much), yet I have been always with this mind, that I might think envy produced by virtue, glory, not envy.
[tr. Underwood (1885)]

Certainly it was not to be feared by me, lest any ill-will should redound to [affect] me for posterity, this parricide of citizens having been slain. But if this should threaten me very much, yet I have been always with [of] this mind, that I should think ill will produced by virtue, glory, not ill will.
[tr. Dewey (1916)]

Certainly I did not have to fear, lest with this parricide of citizens having been killed, anything of unpopularity might run over in posterity. And yet, if these were to threaten me especially, however, I have always been in this mind, so that I thought that unpopularity obtained by virtue is an honour, not unpopularity at all.
[IB Notes]

I have always been of the opinion that infamy earned by doing what is right is not infamy at all, but glory.
[E.g.]

Lessing, Gotthold -- Nathan the Wise [Nathan der Weise], Act 1, sc. 5 [Lay Brother/Friar] (1779) [tr. Morgan (1955)]

Dave — Fri, 01 Dec 2023 16:17:46 +0000

For it’s the will
And not the gift that makes the giver.

[Denn der Wille
und nicht die Gabe macht den Geber.]

Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 1, sc. 5 [Lay Brother/Friar] (1779) [tr. Morgan (1955)]
(Source)

(Source (German)). Alternate translations:

The will, and not the deed, makes up the giver.
[tr. Taylor (1790)]

'Tis
The will, and not the boon, that makes the giver.
[tr. Reich (1860)]

For the will it is
That makes the giver -- not the gift.
[tr. Jacks (1867)]

For the will and not the gift makes the giver.
[Source (1873)]

The will and not the deed perfects the giver.
[tr. Boylan (1878)]

For 'tis the will, and not the gift,
That makes the giver.
[tr. Corbett (1883)]

The will and not the gift
Doth constitute the giver.
[tr. Maxwell (1917)]

Because the intention and not the gift make the giver.
[tr. Reinhardt (1950)]

It's not the gift that makes the giver, no, but rather his good will.
[tr. Ade (1972)]

Von Clausewitz, Karl -- On War [Vom Kriege], Book 2, ch. 2 “On the Theory of War [Über die Theorie des Krieges],” § 17 (2.2.17) (1832) [tr. Howard & Paret (1976)]

Dave — Tue, 28 Feb 2023 15:10:26 +0000

Modern wars are seldom fought without hatred between nations; this serves as a more or less substitute for the hatred between individuals. Even when there is no natural hatred and no animosity to start with, the fighting itself will stir up hostile feelings: violence committed on superior orders will stir up the desire for revenge and retaliation against the perpetrator rather than against the powers that ordered the action. It is only human (or animal, if you like), but it is a fact.

[Der Nationalhaß, an dem es auch bei unseren Kriegen selten fehlt, vertritt bei dem einzelnen gegen den einzelnen mehr oder weniger stark die individuelle Feindschaft. Wo aber auch dieser fehlt und anfangs keine Erbitterung war, entzündet sich das feindselige Gefühl an dem Kampfe selbst, denn eine Gewaltsamkeit, die jemand auf höhere Weisung an uns verübt, wird uns zur Vergeltung und Rache gegen ihn entflammen, früher noch, ehe wir es gegen die höhere Gewalt sein werden, die ihm gebietet, so zu handeln. Dies ist menschlich oder auch tierisch, wenn man will, aber es ist so.]

Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 2, ch. 2 “On the Theory of War [Über die Theorie des Krieges],” § 17 (2.2.17) (1832) [tr. Howard & Paret (1976)]
(Source)

(Source (German)). Alternate translations:

National hatred, which is seldom wanting in our wars, is a substitute for personal hostility in the breast of individual opposed to individual. But where this also is wanting, and at first no animosity of feeling subsisted, a hostile feeling is kindled by the combat itself; for an act of violence which any one commits upon us by order of his superior, will excite in us a desire to retaliate and be revenged on him, sooner than on the superior power at whose command the act was done. This is human, or animal if we will; still it is so.
[tr. Graham (1873)]

National hatred, which is seldom lacking in our wars, becomes a more or less powerful substitute for personal hostility of individual against individual. But where this also is wanting, and, at first, no animosity existed, a hostile feeling is kindled by the combat itself. An act of violence which anyone commits upon us by order of his superior will excite in us the desire to retaliate and be revenged on him sooner than on the superior power at whose command the act was done. This is human -- animal, if you will -- but it is a fact.
[tr. Jolles (1943)]

Smith, Sydney -- (Attributed)

Dave — Tue, 20 Sep 2022 17:10:14 +0000

Never try to reason the prejudice out of a man. It was not reasoned into him and cannot be reasoned out.

Sydney Smith (1771-1845) English clergyman, essayist, wit
(Attributed)

Variant: "Never try to reason the prejudice out of a man. It was never reasoned into him and it never can be reasoned out of him."

Widely attributed to Smith, but not found in his works. On occasion cited to his Elementary Sketches of Moral Philosophy, but not found there. Most likely a variation or misattribution of this Jonathan Swift quotation. See also Beecher (1823).

Gilligan, James -- Interview in Jon Ronson, So You’ve Been Publicly Shamed, ch. 13 (2015)

Dave — Tue, 26 Jul 2022 21:30:58 +0000

I have yet to see a serious act of violence that was not provoked by the experience of feeling shamed or humiliated, disrespected and ridiculed.

James Gilligan (b. c. 1936) American psychiatrist and author
Interview in Jon Ronson, So You’ve Been Publicly Shamed, ch. 13 (2015)
(Source)

Diamond, Jared -- “Choosing Success,” interview by Catherine Sepp, National Review (30 Jun 2005)

Dave — Wed, 15 Jun 2022 18:48:31 +0000

A blueprint for disaster in any society is when the elite are capable of insulating themselves.

Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
“Choosing Success,” interview by Catherine Sepp, National Review (30 Jun 2005)
(Source)

Bach, Richard -- Messiah’s Handbook: Reminders for the Advanced Soul (2004)

Dave — Thu, 21 Apr 2022 00:40:46 +0000

Before you’ll change, something important must be at risk.

Richard Bach (b. 1936) American writer
Messiah’s Handbook: Reminders for the Advanced Soul (2004)
(Source)

Jefferson, Thomas -- Letter (1903-04-19) to Edward Dowse

Dave — Mon, 11 Apr 2022 14:38:34 +0000

I now return the Sermon you were so kind as to enclose me, having perused it with attention. The reprinting it by me, as you have proposed, would very readily be ascribed to hypocritical affectation, by those who, when they cannot blame our acts, have recourse to the expedient of imputing them to bad motives. This is a resource which can never fail them, because there is no act, however virtuous, for which ingenuity may not find some bad motive.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1903-04-19) to Edward Dowse
(Source)

Zelazny, Roger -- The Hand of Oberon, ch. 13 (1976)

Dave — Wed, 16 Feb 2022 20:52:32 +0000

Acts and their consequences are the things by which our fellows judge us. Anything else, and all that you get is a cheap feeling of moral superiority by thinking how you would have done something nicer if it had been you. So as for the rest, leave it to heaven. I’m not qualified.

Roger Zelazny (1937-1995) American writer
The Hand of Oberon, ch. 13 (1976)
(Source)

Sarton, May -- Journal of a Solitude, “February 4th” (1973)

Dave — Tue, 19 Oct 2021 14:22:21 +0000

It occurs to me that there is a proper balance between not asking enough of oneself and asking or expecting too much. It may be that I set my sights too high and so repeatedly end a day in depression. Not easy to find the balance, for it one does not have wild dreams of achievement, there is no spur even to get the dishes washed. One must think like a hero to behave like a merely decent human being.

May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitude, “February 4th” (1973)
(Source)

Thurber, James -- “The Shore and the Sea,”, Moral, Further Fables for Our Time (1956)

Dave — Fri, 15 Oct 2021 20:54:43 +0000

All men should strive to learn before they die what they are running from, and to, and why.

James Thurber (1894-1961) American humorist, cartoonist, writer
“The Shore and the Sea,”, Moral, Further Fables for Our Time (1956)

Dostoyevsky, Fyodor -- The Idiot, Part 3, ch. 3 (1869) [tr. Martin (1915)]

Dave — Tue, 05 Oct 2021 20:42:24 +0000

We must never forget that human motives are generally far more complicated than we are apt to suppose, and that we can very rarely accurately describe the motives of another.

Fyodor Dostoyevsky (1821-1881) Russian novelist
The Idiot, Part 3, ch. 3 (1869) [tr. Martin (1915)]
(Source)

Alternate translation: "Don't let us forget that the motives of human actions are usually infinitely more complex and varied than we are apt to explain them afterwards, and can rarely be defined with certainty." [tr. Magarshack (1955)]

Guare, John -- The House of Blue Leaves, Introduction (1971)

Dave — Mon, 04 Oct 2021 20:07:00 +0000

I’m not interested so much in how people survive as in how they avoid humiliation. Chekhov says we must never humiliate one another, and I think avoiding humiliation is the core of tragedy and comedy and probably of our lives.

John Guare (b. 1938) American playwright and screenwriter
The House of Blue Leaves, Introduction (1971)
(Source)

Bovee, Christian Nestell -- Intuitions and Summaries of Thought, Vol. 2 (1862)

Dave — Fri, 30 Jul 2021 15:31:03 +0000

Much misconstruction of character arises out of our habit of assigning a motive for every action — whereas a good many of our acts are performed without any motive.

Christian Nestell Bovee (1820-1904) American epigrammatist, writer, publisher
Intuitions and Summaries of Thought, Vol. 2 (1862)
(Source)

Bourdain, Anthony -- (Attributed)

Dave — Fri, 30 Jul 2021 14:53:35 +0000

I understand there’s a guy inside me who wants to lay in bed, smoke weed all day, and watch cartoons and old movies. My whole life is a series of stratagems to avoid, and outwit, that guy.

Anthony Bourdain (1956-2018) American chef, author, travel documentarian
(Attributed)

Taylor, A. J. P. -- “Fiction in History,” Times Literary Supplement (23 Mar 1973)

Dave — Tue, 06 Jul 2021 17:53:54 +0000

In my opinion, most of the great men of the past were only there for the beer — the wealth, prestige and grandeur that went with the power.

A. J. P. Taylor (1906-1990) British historian, journalist, broadcaster [Alan John Percivale Taylor]
“Fiction in History,” Times Literary Supplement (23 Mar 1973)

Reprinted in his Essays in English History (1976).

Maitland, F. W. -- (Attributed)

Dave — Mon, 21 Jun 2021 15:57:40 +0000

It is important to remember that events now long in the past were once in the future.

F. W. Maitland (1850-1906) English legal historian and jurist [Frederic William Maitland]
(Attributed)

A favorite saying of A. J. P. Taylor's which he used repeatedly in his writings, attributing it to Maitland. It is sometimes erroneously attributed to Taylor. Variant: "It is very had to remember that events now long in the past were once in the future"

Gessen, Masha -- “The Fundamental Uncertainty of Mueller’s Russia Indictments,” The New Yorker (20 Feb 2018)

Dave — Mon, 07 Jun 2021 20:14:51 +0000

Perhaps the hardest thing for humans to do is to imagine the world as it is imagined by others. We tend to confuse acting in accordance with the goals and values of the society in which we live with rationality; we tend to confuse intelligence with thinking in accordance with those goals and values. And, of course, we are always inclined to see events as predetermined — and we are almost always wrong.

Masha Gessen (b. 1967) Russian-American journalist, author, translator, activist
“The Fundamental Uncertainty of Mueller’s Russia Indictments,” The New Yorker (20 Feb 2018)
(Source)

Aristotle -- Poetics [Περὶ ποιητικῆς, De Poetica], ch. 6, sec. 17 / 1450b.9 (c. 335 BC) [tr. Butcher (1895)]

Dave — Fri, 14 May 2021 17:56:59 +0000

Character is that which reveals moral purpose, showing what kind of things a man chooses or avoid.

[ἔστιν δὲ ἦθος μὲν τὸ τοιοῦτον ὃ δηλοῖ τὴν προαίρεσιν, ὁποία τις ἐν οἷς οὐκ ἔστι δῆλον ἢ προαιρεῖται ἢ φεύγει διόπερ οὐκ ἔχουσιν ἦθος τῶν λόγων ἐν οἷς μηδ᾽ ὅλως ἔστιν ὅ τι προαιρεῖται ἢ φεύγει ὁ λέγων.]

Aristotle (384-322 BC) Greek philosopher
Poetics [Περὶ ποιητικῆς, De Poetica], ch. 6, sec. 17 / 1450b.9 (c. 335 BC) [tr. Butcher (1895)]
(Source)

Original Greek. The key word êthos [ἦθος] is generally given here as "character." Alternate translations:

"Character in a play is that which reveals the moral purpose of the agents, i.e. the sort of thing they seek or avoid, where that is not obvious." [tr. Bywater (1909)]
"Psychology in the sense of "an index to the quality of the purpose" has for its sphere places where the ulterior purposes of an immediate resolve (positive or negative) is naturally obscure." [tr. Margoliouth (1911)]
"Character is that which reveals choice, shows what sort of thing a man chooses or avoids in circumstances where the choice is not obvious." [tr. Fyfe (1932)]
"Character is that which reveals decision, of whatever sort." [tr. Janko (1987), sec. 3.1.3]
"Moral character is what reveals the nature of people's fundamental options." [tr. Kenny (2013)]

Atran, Scott -- “Good Guys Kill Better,” Huffington Post (17 Mar 2012)

Dave — Tue, 11 May 2021 20:40:38 +0000

People in other cultures are generally thought to commit terrible acts for calculated reasons, underscored by some perverse morality that can be readily discounted, so that only the consequences of their actions should be judged, whereas for one’s own group motivation is, and what ought to, mostly count.

Scott Atran (b. 1952) American-French cultural anthropologist
“Good Guys Kill Better,” Huffington Post (17 Mar 2012)
(Source)

Chesterfield (Lord) -- Letter to his son, #209 (19 Dec 1749)

Dave — Thu, 01 Apr 2021 17:25:01 +0000

We must not suppose that, because a man is a rational animal, he will, therefore, always act rationally; or, because he has such or such a predominant passion, that he will act invariably and consequentially in the pursuit of it. No, we are complicated machines; and though we have one main spring that gives motion to the whole, we have an infinity of little wheels, which, in their turns, retard, precipitate, and sometimes stop that motion.

Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #209 (19 Dec 1749)
(Source)

Sophocles -- Antigone, l. 1055ff (441 BC) [tr. Woodruff (2001)]

Dave — Thu, 04 Mar 2021 18:22:08 +0000

CREON: Prophecies? All your tribe wants is to make money.
TIRESIAS: And what about tyrants? Filthy lucre is all you want!

[Κρέων: τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
Τειρεσίας: τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.]

Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 1055ff (441 BC) [tr. Woodruff (2001)]
(Source)

Argument between Creon, the king, and Teiresias, his seer. Original Greek. Alternate translations:

KREON: The race of seers is wholly given to pelf.
TEIRESIAS: The tyrant-race is given to filthy lucre.
[tr. Donaldson (1848)]

CREON: Prophets are all a money-getting tribe.
TEIRESIAS: And kings are all a lucre-loving race.
[tr. Campbell (1873)]

CREON: Desire of money is the prophet's plague.
TIRESIAS: And ill-sought lucre is the curse of kings.
[tr. Storr (1859)]

CREON: Yes, for the prophet-clan was ever fond of money.
TEIRESIAS: And the race sprung from tyrants loves shameful gain.
[tr. Jebb (1891)]

CREON: Your prophetic race are lovers all of gold.
TIRESIAS: Tyrants are so, howe'er illgotten.
[tr. Werner (1892)]

CREON: Well, the prophet-tribe was ever fond of money.
TEIRESIAS: And the race bred of tyrants loves base gain.
[tr. Jebb (1917)]

CREON: The generation of prophets has always loved gold.
TEIRESIAS: The generation of kings has always loved brass.
[tr. Fitts/Fitzgerald (1939)]

CREON: I say all prophets seek their own advantage.
TEIRESIAS: All kings, I say, seek gain unrighteously.
[tr. Watling (1947)]

CREON: Well, the whole crew of seers are money-mad.
TEIRESIAS: And the whole tribe of tyrants grab at gain.
[tr. Wyckoff (1954)]

CREON: Prophets have always been too fond of gold.
TEIRESIAS: And tyrants, of the shameful use of power.
[tr. Kitto (1962)]

CREON: You and the whole breed of seers are mad for money!
TIRESIAS: And the whole race of tyrants lusts for filthy gain.
[tr. Fagles (1982), l. 1171ff]

CREON: Yes, for the whole family of prophets is philos to silver.
TIRESIAS: And the family of absolute rulers holds disgraceful profits as philoi.
[tr. Tyrell/Bennett (2002)]

CREON: The whole race of prophets loves money.
TEIRESIAS: And the kings love their shameful profits.
[tr. Theodoridis (2004)]

CREON: The tribe of prophets --
all of them -- are fond of money.
TEIRESIAS: And kings?
Their tribe loves to benefit dishonestly.
[tr. Johnston (2005), l. 1180ff]

TEIRESIAS: The race of tyrants loves shameful profit.
[tr. @senstantiq (2018)]

Democritus -- Frag. 62 (Diels) [tr. Freeman (1948)]

Dave — Tue, 09 Feb 2021 20:02:11 +0000

Virtue consists, not in avoiding wrong-doing, but in having no wish thereto.

[Ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν.]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 62 (Diels) [tr. Freeman (1948)]
(Source)

Original Greek. Diels cites this as "62. ( 38 N.) DEMOKRATES. 27" ; collected in Joannes Stobaeus (Stobaios) Anthologium III, 9, 29. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.

Alternate translations:

"To be good is not only not to do an injury, but not so much as to desire to do one." [tr. Clarke (1750), Democrates, "Ethica."]
"Good means not [merely] not to do wrong, but rather not to desire to do wrong.: [tr. Bakewell (1907)]
"To be good is not to refrain from wrongdoing but not even to want to commit it." [tr. Barnes (1987)]
"It is not good to not commit injustice, but rather to not desire to." [tr. @sententiq (2018), frag. 61]
"Virtue consists not in avoiding wrongdoing, but in having no desire for it." [Source]

Jay, John -- The Federalist #4 (7 Nov 1787)

Dave — Wed, 30 Sep 2020 19:33:59 +0000

It is too true, however disgraceful it may be to human nature, that nations in general will make war whenever they have a prospect of getting anything by it; nay, absolute monarchs will often make war when their nations are to get nothing by it, but for the purposes and objects merely personal, such as thirst for military glory, revenge for personal affronts, ambition, or private compacts to aggrandize or support their particular families or partisans. These and a variety of other motives, which affect only the mind of the sovereign, often lead him to engage in wars not sanctified by justice or the voice and interests of his people.

John Jay (1745-1829) American statesman, diplomat, abolitionist, politician, Chief Justice (1789-1795)
The Federalist #4 (7 Nov 1787)
(Source)

Bowen, Elizabeth -- Letter to Graham Greene, quoted in Why Do I Write? (1948)

Dave — Mon, 24 Aug 2020 16:40:20 +0000

I am sure that in nine out of ten cases the original wish to write is the wish to make oneself felt … the non-essential writer never gets past that wish.

Elizabeth Bowen (1899-1973) Irish author
Letter to Graham Greene, quoted in Why Do I Write? (1948)

Ellipses in the original.

Guest, Judith -- Ordinary People, ch. 1, opening lines (1980)

Dave — Tue, 14 Jul 2020 23:28:16 +0000

To have a reason to get up in the morning, it is necessary to possess a guiding principle. A belief of some kind. A bumper sticker, if you will.

Judith Guest (b. 1936) American novelist and screenwriter.
Ordinary People, ch. 1, opening lines (1980)
(Source)

Kempton, Murray -- Part of Our Time: Some Ruins & Monuments of the Thirties (1955)

Dave — Fri, 03 Jul 2020 22:16:47 +0000

Every social war is a battle between the very few on both sides who care and who fire their shots across a crowd of spectators.

Murray Kempton (1917-1997) American journalist.
Part of Our Time: Some Ruins & Monuments of the Thirties (1955)
(Source)

Emerson, Ralph Waldo -- Essay (1860), “Wealth,” The Conduct of Life, ch. 3

Dave — Tue, 14 Apr 2020 19:42:04 +0000

Good luck is another name for tenacity of purpose.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1860), “Wealth,” The Conduct of Life, ch. 3
(Source)

Based on a course of lectures, "The Conduct of Life," delivered in Pittsburg (1851-03).

Arago, Francois -- Biographies of Distinguished Scientific Men, “The History of My Youth” (1859) [tr. Smyth, Powell, Grant]

Dave — Thu, 10 Oct 2019 23:39:11 +0000

I was often humiliated to see men disputing for a piece of bread, just as animals might have done. My feelings on this subject have very much altered since I have been personally exposed to the tortures of hunger. I have discovered, in fact, that a man, whatever may have been his origin, his education, and his habits, is governed, under certain circumstances, much more by his stomach than by his intelligence and his heart.

François Arago (1786-1853) French Catalan mathematician, physicist, astronomer, politician
Biographies of Distinguished Scientific Men, “The History of My Youth” (1859) [tr. Smyth, Powell, Grant]
(Source)

Eisenhower, Dwight David -- Speech, Fourth Annual Republican Women’s National Conference, Washington, DC (6 Mar 1956)

Dave — Thu, 11 Apr 2019 00:53:26 +0000

If a political party does not have its foundation in the determination to advance a cause that is right and that is moral, then it is not a political party; it is merely a conspiracy to seize power.

Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Speech, Fourth Annual Republican Women’s National Conference, Washington, DC (6 Mar 1956)
(Source)

Emerson, Ralph Waldo -- “Experience,” Essays: Second Series (1844)

Dave — Sat, 02 Feb 2019 23:30:55 +0000

We do what we must, and call it by the best names we can, and would fain have the praise of having intended the result which ensues.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Experience,” Essays: Second Series (1844)
(Source)

Francis, Clarence -- “The Causes of Industrial Peace,” speech, National Association of Manufacturers (4 Dec 1947)

Dave — Fri, 17 Nov 2017 18:40:36 +0000

You can buy a man’s time; you can buy a man’s physical presence at a given place; you can even buy a measured number of skilled muscular motions per hour or day. But you cannot buy enthusiasm; you cannot buy initiative; you cannot buy loyalty; you cannot buy the devotion of hearts, minds and souls. You have to earn those things.

Clarence Francis (1888-1985) American business executive, food industry consultant
“The Causes of Industrial Peace,” speech, National Association of Manufacturers (4 Dec 1947)
(Source)

Sometimes titled "Philosophy of Management".

Jerome, Jerome K. -- Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1889)

Dave — Wed, 12 Jul 2017 23:38:31 +0000

After all, vanity is as much a virtue as a vice. It is easy to recite copy-book maxims against its sinfulness, but it is a passion that can move us to good as well as to evil. Ambition is only vanity ennobled. We want to win praise and admiration — or Fame as we prefer to name it — and so we write great books, and paint grand pictures, and sing sweet songs; and toil with willing hands in study, loom, and laboratory.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1889)
(Source)

Eliot, T. S. -- Murder in the Cathedral, Act 1 [Thomas] (1935)

Dave — Mon, 15 May 2017 15:04:46 +0000

The last temptation is the greatest treason:
To do the right deed for the wrong reason.

T. S. Eliot (1888-1965) American-British poet, critic, playwright [Thomas Stearns Eliot]
Murder in the Cathedral, Act 1 [Thomas] (1935)
(Source)

La Follette, Suzanne -- (Attributed)

Dave — Mon, 10 Apr 2017 17:32:16 +0000

People never move towards revolution; they are pushed towards it by intolerable injustices in the economic and social order under which they live.

Suzanne La Follette (1893-1983) American journalist, author, feminist
(Attributed)

Keynes, John Maynard -- (Attributed)

Dave — Tue, 28 Mar 2017 21:35:13 +0000

[Capitalism is] the astonishing belief that the nastiest motives of the nastiest men somehow or other work for the best results in the best of all possible worlds.

John Maynard Keynes (1883-1946) English economist
(Attributed)

Attributed by Sir George Schuster, Christianity and Human Relations in Industry (1951). Frequently quoted, but no direct citation found.

A common variant, also not found in Keynes' work (and also attributed, without citation, to John Kenneth Galbraith):

Capitalism is the astounding belief that the most wickedest of men will do the most wickedest of things for the greatest good of everyone.

E. A. G. Robinson was a close colleague of Galbraith, and in his book Monopoly (1941), he wrote:

The great merit of the capitalist system, it has been said, is that it succeeds in using the nastiest motives of nasty people for the ultimate benefit of society.

Another variant:

Capitalism is the extraordinary belief that the nastiest of men for the nastiest of motives will somehow work for the benefit of all.

More discussion and research into this quote:

Graham, Harry -- “Politeness”

Dave — Mon, 30 Jan 2017 22:25:21 +0000

Be civil, then, to young and old,
Especially to persons who
Possess a quantity of gold
Which they might leave to you.
The more they have, it seems to me,
The more polite you ought to be.

Harry Graham (1874-1936) English journalist, poet, stage lyricist
“Politeness”

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 2, verse 10 (2.10) (6th C. BC – AD 3rd C.) [tr. Giles (1907)]

Dave — Wed, 30 Nov 2016 03:46:33 +0000

Observe a man’s actions; scrutinize his motives; take note of the things that give him pleasure. How, then, can he hide from you what he really is?

[視其所以。觀其所由。察其所安。人焉廋哉、人焉廋哉]

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 2, verse 10 (2.10) (6th C. BC – AD 3rd C.) [tr. Giles (1907)]
(Source)

(Source (Chinese)). Alternate translations:

See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?
[tr. Legge (1861)]

If you observe what things people (usually) take in hand, watch their motives, and note particularly what it is that gives them satisfaction, shall they be able to conceal from you what they are? Conceal themselves, indeed!
[tr. Jennings (1895)]

You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you?
[tr. Ku Hung-Ming (1898)]

Observe what he does; look into his motives; find out in what he rests. Can a man hide himself! Can a man hide himself!
[tr. Soothill (1910)]

Watch a man’s means, what and how. See what starts him. See what he is at ease in. How can a man conceal his real bent?
[tr. Pound (1933)]

Look closely into his aims, observe the means by which e pursues them, discover what brings him content -- and can the man's real worth remain hidden from you, can it remain hidden from you?
[tr. Waley (1938)]

Look at the means which a man employs; consider his motives; observe his pleasures. A man simply cannot conceal himself!
[tr. Ware (1950)]

Observe a man's actions; scrutinize his motives; and study what makes him content. How can a man conceal himself?
[tr. Chai (1965)]

Look at the means a man employs, observe the path he takes and examine where he feels at home. In what way is a man's true character hidden from view? In what way is man's true character hidden from view?
[tr. Lau (1979)]

See how he operates, observe what path he follows, examine what his is satisfied with, and how can a man remain inscrutable, how can a man remain inscrutable!
[tr. Dawson (1993)]

Find out why a man acts, observe how he acts, and examine where he finds his peace. Is there anything he could still hide?
[tr. Leys (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself? How, then, can he conceal himself?
[tr. Huang (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself?
[tr. Huang (1997)]

Watching one's action, examining one's experience, and observing one's favorite. What could one hide? What could one hide?
[tr. Cai/Yu (1998)]

Watch their actions, observe their motives, examine wherein they dwell content; won't you know what kind of person they are? Won't you know what kind of person they are?
[tr. Ames/Rosemont (1998)]

See what he bases himself on, observe what he follows, find out what he si comfortable with. Where can the man hide? Where can the man hide?
[tr. Brooks/Brooks (1998)]

If you look at their intentions, examine their motives, and scrutinize what brings them contentment -- how can people hide who they are? How can they hide who they really are?
[tr. Hinton (1998)]

Look at the means a man employs, observe the basis from which he acts, and discover where it is that he feels at ease. Where can he hide? Where can he hide?
[tr. Slingerland (2003)]

Watch what he does, observe the path he follows, examine where he comes to rest -- can any person then remain a mystery? Can any person remain a mystery?
[tr. Watson (2007)]

Observe [shi] what a man does. Look into [guan] what he has done [you]. Consider [cha] where he feels at home. How then can he hide his character?
[tr. Chin (2014)]

You observe the motivation of a person's behavior and words, the approach and directions he follows, and his mental and emotional conditions. What can he hide? What can he hide?
[tr. Li (2020)]

Adler, Alfred -- The Individual Psychology of Alfred Adler, ch. 3, sec 3 (1956) [ed. Ansbacher]

Dave — Wed, 23 Nov 2016 05:02:44 +0000

To be a human being means to possess a feeling of inferiority which constantly presses towards its own conquest. … The greater the feeling of inferiority that has been experienced, the more powerful is the urge for conquest and the more violent the emotional agitation.

Alfred Adler (1870-1937) Austrian psychologist
The Individual Psychology of Alfred Adler, ch. 3, sec 3 (1956) [ed. Ansbacher]

Chambers, Oswald -- “My Utmost For His Highest” (1927)

Dave — Sat, 29 Oct 2016 04:49:55 +0000

If we are devoted to the cause of humanity, we shall soon be crushed and broken-hearted, for we shall often meet with more ingratitude from men than we would from a dog; but if our motive is love to God, no ingratitude can hinder us from serving our fellow men.

Oswald Chambers (1874-1917) Scottish evangelist and teacher
“My Utmost For His Highest” (1927)

Quarles, Francis -- Enchyridion, Cent. 3, cap. 38

Dave — Fri, 09 Sep 2016 23:28:50 +0000

In giving of thy alms, inquire not so much into the person, as his necessity. God looks not so much upon the merits of him that requires, as into the manner of him that relieves; if the man deserve not, thou hast given it to humanity.

Francis Quarles (1592-1644) English poet
Enchyridion, Cent. 3, cap. 38
(Source)

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶216 (1665-1678) [tr. FitzGibbon (1957)]

Dave — Fri, 11 Dec 2015 16:20:40 +0000

Perfect valour is to behave, without witnesses, as one would act were all the world watching.

[La parfaite valeur est de faire sans témoins ce qu’on serait capable de faire devant tout le monde.]

[La pure valeur, s’il y en avoit, seroit de faire sans témoins ce qu’on est capable de faire devant le monde.]

(Source (French)). Other translations:

Pure Valour, if there were any such thing, would consist in the doing of that without witnesses, which it were able to do, if all the world were to be spectators thereof.
[tr. Davies (1669), ¶117]

True Valour would do all that, when alone, that it could do, if all the World were by.
[tr. Stanhope (1694), ¶217]

Perfect valour consists in doing without witnesses all we should be capable of doing before the whole world.
[pub. Donaldson (1783), ¶431; ed. Lepoittevin-Lacroix (1797), ¶207; ed. Carvill (1835), ¶367]

Perfect valor is to do unwitnessed what we should be capable of doing before all the world.
[ed. Gowens (1851), ¶225]

Perfect valour is to do without witnesses what one would do before all the world.
[tr. Bund/Friswell (1871), ¶216]

Perfect valor accomplishes without witnesses what anyone could do before the eyes of the world.
[tr. Heard (1917), ¶221]

Perfect courage consists in doing unobserved what we could do in the eyes of the world.
[tr. Stevens (1939), ¶216]

Perfect courage means doing unwitnessed what we would be capable of with the world looking on.
[tr. Kronenberger (1959), ¶216]

Perfect valor consists in doing without witnesses what one would be capable of doing before the world at large.
[tr. Tancock (1959), ¶216]

Perfect bravery is being able to do without witnesses what one would be able to do in front of everyone.
[tr. Siniscalchi (c. 1994)]

Perfect courage is to do without witnesses what one would do before all the world.
[tr. Whichello (2016) ¶216]

Perfect courage is to do without witnesses what one would be capable of doing with the world looking on.
[Source]

Van Gogh, Vincent -- Letter to Theo Van Gogh (Jul 1889)

Dave — Tue, 10 Nov 2015 15:05:31 +0000

Let’s not forget that the little emotions are the great captains of our lives, and we obey them without realizing it.

Vincent van Gogh (1853-1890) Dutch painter
Letter to Theo Van Gogh (Jul 1889)
(Source)

Richardson, James -- Vectors: Aphorisms and Ten-Second Essays, #41 (2001)

Dave — Fri, 06 Nov 2015 13:03:40 +0000

If you do everything for one reason, then all you have done will become meaningless when the reason does.

James Richardson (b. 1950) American poet
Vectors: Aphorisms and Ten-Second Essays, #41 (2001)

Hock, Dee W. -- In M. Mitchell Waldrop, “Dee Hock on Management,” Fast Company (Oct/Nov 1996)

Dave — Fri, 06 Nov 2015 12:45:05 +0000

Hire and promote first on the basis of integrity; second, motivation; third, capacity; fourth, understanding; fifth, knowledge; and last and least, experience. Without integrity, motivation is dangerous; without motivation, capacity is impotent; without capacity, understanding is limited; without understanding, knowledge is meaningless; without knowledge, experience is blind. Experience is easy to provide and quickly put to good use by people with all the other qualities.

Dee W. Hock (1929-2022) American businessman
In M. Mitchell Waldrop, “Dee Hock on Management,” Fast Company (Oct/Nov 1996)
(Source)

François de Sales -- (Attributed)

Dave — Tue, 07 Jul 2015 12:37:39 +0000

My test of the real worth of a man as a preacher is when his congregation go away, saying, not, “What a beautiful sermon!” but “I will do something.”

François de Sales (1567-1622) French bishop, saint, writer [a.k.a. Francis de Sales, b. François de Boisy]
(Attributed)
(Source)

Eisenhower, Dwight David -- Speech, Republican National Convention, accepting the presidential nomination (23 Aug 1956)

Dave — Thu, 04 Jun 2015 12:27:35 +0000

Change based on principle is progress. Constant change without principle becomes chaos.

Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Speech, Republican National Convention, accepting the presidential nomination (23 Aug 1956)

Wilde, Oscar -- The Picture of Dorian Gray, ch. 6 (1891)

Dave — Thu, 12 Mar 2015 15:07:05 +0000

Whenever a man does a thoroughly stupid thing, it is always from the noblest motives.

Oscar Wilde (1854-1900) Irish poet, wit, dramatist
The Picture of Dorian Gray, ch. 6 (1891)

Johnson, Samuel -- Comment (22 Sep 1777)

Dave — Tue, 13 Jan 2015 14:48:20 +0000

Talking of the danger of being mortified by rejection, when making approaches to the acquaintance of the great, I observed, “I am, however, generally for trying, ‘Nothing venture, nothing have.'” JOHNSON. “Very true, sir; but I have always been more afraid of failing, than hopeful of success.”

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (22 Sep 1777)
(Source)

In Boswell, The Life of Samuel Johnson (1791) See Heywood.

Kennedy, John F. -- Speech, Amherst College (26 Oct 1963)

Dave — Mon, 12 May 2014 16:07:35 +0000

Our national strength matters, but the spirit which informs our strength matters just as much.

John F. Kennedy (1917-1963) American politician, author, journalist, US President (1961–63)
Speech, Amherst College (26 Oct 1963)

Fontana, D. C. -- (Attributed)

Dave — Mon, 10 Feb 2014 14:01:29 +0000

You can’t say, “I won’t write today,” because that excuse will extend into several days, then several months, then … you are not a writer anymore, just someone who dreams about being a writer.

D. C. Fontana (1939-2019) television screenwriter, story editor [Dorothy Catherine Fontana]
(Attributed)

Stout, Rex -- In “Author Rex Stout vs. the FBI,” Interview with Sandra Schmidt, Life (10 Dec 1965)

Dave — Thu, 09 Jan 2014 13:36:26 +0000

The only difference between me and most people is that I’m perfectly aware that all my important decisions are made for me by my subconscious. My frontal lobes are just kidding themselves that they decide anything at all. All they do is think up reasons for the decisions that are already made.

Rex Stout (1886-1975) American writer
In “Author Rex Stout vs. the FBI,” Interview with Sandra Schmidt, Life (10 Dec 1965)

Joubert, Joseph -- Pensées [Thoughts], ch. 9 “De la Sagesse, de la Vertu, etc. [On Wisdom and Virtue],” ¶ 20 (1850 ed.) [tr. Auster (1983), 1808]

Dave — Mon, 15 Jul 2013 14:10:49 +0000

Necessity can make a doubtful action innocent, but it cannot make it commendable.

[La nécessité peut rendre innocente une action douteuse ; mais elle ne saurait la rendre louable.]

Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 9 “De la Sagesse, de la Vertu, etc. [On Wisdom and Virtue],” ¶ 20 (1850 ed.) [tr. Auster (1983), 1808]
(Source)

(Source (French)). Alternate translations:

Necessity may render a doubtful act innocent, but it cannot make it praiseworthy.
[tr. Attwell (1896), ¶ 133]

Necessity may render a doubtful action innocent; but it cannot make it praiseworthy.
[tr. Lyttelton (1899), ch. 8, ¶ 16]

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 155 “Affurisms: Ink Lings” (1874)

Dave — Tue, 30 Apr 2013 13:28:26 +0000

Repentanse should be the effekt ov love — not fear.

[Repentance should be the effect of love — not fear.]

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. 155 “Affurisms: Ink Lings” (1874)
(Source)

Orwell, George -- Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)

Dave — Mon, 13 Feb 2012 14:54:06 +0000

All nationalists have the power of not seeing resemblances between similar sets of facts. A British Tory will defend self-determination in Europe and oppose it in India with no feeling of inconsistency. Actions are held to be good or bad, not on their own merits, but according to who does them, and there is almost no kind of outrage — torture, the use of hostages, forced labour, mass deportations, imprisonment without trial, forgery, assassination, the bombing of civilians — which does not change its moral colour when it is committed by ‘our’ side.

George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)
(Source)

Barrie, James -- Speech (1922-05-03), “Courage,” Rectoral Address, University of St. Andrews, Scotland

Dave — Tue, 15 Nov 2011 16:44:10 +0000

Never ascribe to an opponent motives meaner than your own.

J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Speech (1922-05-03), “Courage,” Rectoral Address, University of St. Andrews, Scotland
(Source)

Hoffer, Eric -- Passionate State of Mind, Aphorism 123 (1955)

Dave — Sun, 29 May 2011 20:46:01 +0000

It is futile to judge a kind deed by its motives. Kindness can become its own motive. We are made kind by being kind.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 123 (1955)
(Source)

Ebner-Eschenbach, Marie von -- Aphorisms [Aphorismen], No. 548 (1880) [tr. Scrase/Mieder (1994)]

Dave — Wed, 04 May 2011 14:14:41 +0000

Distrust your judgment the moment you can discern the shadow of a personal motive in it.

[Mißtraue deinem Urteil, sobald du darin den Schatten eines persönlichen Motivs entdecken kannst.]

Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 548 (1880) [tr. Scrase/Mieder (1994)]
(Source)

(Source (German))

Colbert, Stephen -- “Jesus Is a Liberal Democrat,” The Colbert Report (16 Dec 2010)

Dave — Fri, 24 Dec 2010 19:50:05 +0000

If this is going to be a Christian nation that doesn’t help the poor, either we have to pretend that Jesus is just as selfish as we are or we’ve got to acknowledge that he commanded us to love the poor and serve the needy without condition. And then admit that we just don’t want to do it.

Stephen Colbert (b. 1964) American political satirist, writer, comedian
“Jesus Is a Liberal Democrat,” The Colbert Report (16 Dec 2010)

Full video.

Holmes, Oliver Wendell, Sr. -- Article (1860-08), “The Professor’s Story [Elsie Venner],” ch. 16 [The Professor], Atlantic Monthly, Vol. 6, No. 34

Dave — Tue, 05 Oct 2010 12:45:01 +0000

Treat bad men exactly as if they were insane. They are in-sane, out of health, morally. Reason, which is food to sound minds, is not tolerated, still less assimilated, unless administered with the greatest caution; perhaps, not at all. Avoid collision with them, so far as you honorably can; keep your temper, if you can, — for one angry man is as good as another; restrain them from violence, promptly, completely, and with the least possible injury, just as in the case of maniacs, — and when you have got rid of them, or got them tied hand and foot so that they can do no mischief, sit down and contemplate them charitably, remembering that nine tenths of their perversity comes from outside influences, drunken ancestors, abuse in childhood, bad company, from which you have happily been preserved, and for some of which you, as a member of society, may be fractionally responsible.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1860-08), “The Professor’s Story [Elsie Venner],” ch. 16 [The Professor], Atlantic Monthly, Vol. 6, No. 34
(Source)

Originally serialized as “The Professor’s Story,” but collected as the novel Elsie Venner, ch. 16 (1861).

Holmes, Oliver Wendell, Sr. -- Article (1858-10), “The Autocrat of the Breakfast-Table,” Atlantic Monthly

Dave — Tue, 14 Sep 2010 13:31:49 +0000

You may set it down as a truth which admits of few exceptions, that those who ask your opinion really want your praise, and will be contented with nothing less.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1858-10), “The Autocrat of the Breakfast-Table,” Atlantic Monthly
(Source)

Collected in The Autocrat of the Breakfast Table, ch. 12 (1858)

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

Dave — Fri, 19 Mar 2010 13:20:08 +0000

The thoughts they had were the parents of the actions they did; their feelings were the parents of their thoughts.

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

The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 1 (1841).

Twain, Mark -- Following the Equator, ch. 21, epigraph (1897)

Dave — Tue, 19 Jan 2010 15:41:09 +0000

Man will do many things to get himself loved, he will do all things to get himself envied.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 21, epigraph (1897)
(Source)

Johnson, Samuel -- Lives of the Most Eminent English Poets, “Pope” (1781)

Dave — Wed, 01 Apr 2009 10:56:06 +0000

Self-confidence is the first requisite to great undertakings.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Lives of the Most Eminent English Poets, “Pope” (1781)
(Source)

Also known as Lives of English Poets and Lives of the Poets.

Butler, Samuel -- The Note-Books of Samuel Butler, “Scientists” (1912)

Dave — Thu, 05 Mar 2009 14:35:55 +0000

There are two classes [of scientists], those who want to know and do not care whether others think they know or not, and those who do not much care about knowing but care very greatly about being reputed as knowing.

Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, “Scientists” (1912)

Full text.

Fuller, Thomas (1654) -- Gnomologia: Adages and Proverbs (compiler), # 2153 (1732)

Dave — Mon, 29 Dec 2008 15:00:57 +0000

He that hath the worst Cause, makes the most Noise.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 2153 (1732)
(Source)

Lincoln, Abraham -- Essay (1832-03-09), “Communication to the People of Sangamo County,” Sangamo Journal (1832-03-15)

Dave — Mon, 08 Dec 2008 10:34:21 +0000

Every man is said to have his peculiar ambition. Whether it be true or not, I can say for one that I have no other so great as that of being truly esteemed of my fellow men, by rendering myself worthy of their esteem.

Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Essay (1832-03-09), “Communication to the People of Sangamo County,” Sangamo Journal (1832-03-15)
(Source)

Newspaper copy of a handbill distributed as part of Lincoln's candidacy for the Illinois State Legislature.

Augustine of Hippo -- Homilies on the 1st Epistle of John Tractatus in epistulam Ioannis ad Parthos], Homily 7 [tr. Browne (1888)]

Dave — Fri, 23 May 2008 11:54:08 +0000

Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good.

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
Homilies on the 1st Epistle of John Tractatus in epistulam Ioannis ad Parthos], Homily 7 [tr. Browne (1888)]
(Source)

Sermon on 1 John 4:4-12. "Love, and do what thou wilt" - Latin dilige et quod vis fac. Sometimes incorrectly given as "ama et fac quod vis." Alternate translation: "Love and then what you will, do." [tr. Fletcher]

Shakespeare, William -- Macbeth, Act 4, sc. 3, l. 33ff (4.3.33-34) (1606)

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

MALCOLM: Wife and child,
Those precious motives, those strong knots of love.

William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 4, sc. 3, l. 33ff (4.3.33-34) (1606)
(Source)

Brophy, Brigid -- Unlived Life

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

Whenever people say “we mustn’t be sentimental,” you can take it they are about to do something cruel. And if they add, “we must be realistic,” they mean they are going to make money out of it.

Brigid Brophy (1929-1995) Anglo-Irish writer, novelist, playwright
Unlived Life

Brown, A. Whitney -- The Big Picture: An American Commentary (1991)

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

I am not a vegetarian because I love animals; I am a vegetarian because I hate plants.

A. Whitney Brown (b. 1952) American comic actor, writer
The Big Picture: An American Commentary (1991)

Halifax, George Savile, Marquis of -- “Of Money,” Political, Moral, and Miscellaneous Thoughts and Reflections (1750)

Dave — Sun, 01 Feb 2004 19:00:00 +0000

They who are of opinion that Money will do every thing, may very well be suspected to do every thing for Money.

George Savile, Marquis of Halifax (1633-1695) English politician and essayist
“Of Money,” Political, Moral, and Miscellaneous Thoughts and Reflections (1750)
(Source)

See also Franklin.

Dinesen, Isak -- “The Old Chevalier,” Seven Gothic Tales (1934)

Dave — Sun, 01 Feb 2004 19:00:00 +0000

Love, with very young people, is a heartless business. We drink at that age from thirst, or to get drunk; it is only later in life that we occupy ourselves with the individuality of our wine.

Isak Dinesen (1885-1962) Danish writer [pseud. of Karen Christence, Countess Blixen]
“The Old Chevalier,” Seven Gothic Tales (1934)
(Source)

Lippmann, Walter -- “Roosevelt Has Gone,” “Today and Tomorrow” column (14 Apr 1945)

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

The final test of a leader is that he leaves behind him in other men the conviction and the will to carry on.

Walter Lippmann (1889-1974) American journalist and author
“Roosevelt Has Gone,” “Today and Tomorrow” column (14 Apr 1945)

On the death of Franklin Roosevelt.

Debs, Eugene V. -- Speech (1908-05-23), “The Issue,” Girard, Kansas

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

Intelligent discontent is the mainspring of civilization. Progress is born of agitation. It is agitation or stagnation.

Eugene V. Debs (1855-1926) American union leader, activist, socialist, politician
Speech (1908-05-23), “The Issue,” Girard, Kansas
(Source)

Impromptu speech in the town Debs was living in after his third nomination for President on the Socialist Democratic ticket.

Saint-Exupery, Antoine -- Citadelle [The Wisdom of the Sands], ch. 75 (1948)

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

One will weave the canvas; another will fell a tree by the light of his ax. Yet another will forge nails, and there will be others who observe the stars to learn how to navigate. And yet all will be as one. Building a boat isn’t about weaving canvas, forging nails, or reading the sky. It’s about giving a shared taste for the sea, by the light of which you will see nothing contradictory but rather a community of love.

[Celui-là tissera des toiles, l’autre dans la forêt par l’éclair de sa hache couchera l’arbre. L’autre, encore, forgera des clous, et il en sera quelque part qui observeront les étoiles afin d’apprendre à gouverner. Et tous cependant ne seront qu’un. Créer le navire ce n’est point tisser les toiles, forger les clous, lire les astres, mais bien donner le goût de la mer qui est un, et à la lumière duquel il n’est plus rien qui soit contradictoire mais communauté dans l’amour.]

Antoine de Saint-Exupéry (1900-1944) French writer, aviator
Citadelle [The Wisdom of the Sands], ch. 75 (1948)

(Source (French))

This looks to be the origin of the following, more common attributions to Saint-Exupery:

"If you wish to build a ship, do not divide the men into teams and send them to the forest to cut wood. Instead, teach them to long for the vast and endless sea."
"If you want to build a ship, don’t drum up people together to collect wood and don’t assign them tasks and work, but rather teach them to long for the endless immensity of the sea."
"If you want to build a ship, don’t drum up the men and women to gather wood, divide the work, and give orders. Instead, teach them to yearn for the vast and endless sea."
"If you want to build a ship, don't drum up the workers to gather wood, don't divide the work and give orders. Instead, teach them to yearn for the vast and endless sea."

This quotation (and variation) are discussed here: Teach Them to Yearn for the Vast and Endless Sea – Quote Investigator. That article may in fact be the source of the English translation above; the standard translation does not translate much of ch. 75 as found in the above French. It includes only:

Instill in a people’s heart the love of sailing ships, and it will draw into itself all that is fervent in your land and transmute it into sails and rigging.
[tr. Gilbert (1950)]

Heinlein, Robert A. -- Time Enough for Love [Lazarus Long] (1973)

Dave — Sun, 01 Feb 2004 18:00:00 +0000

Good intentions are no substitute for knowing how a buzz saw works, Ira; the worst criminals in history have been loaded with good intentions.

Robert A. Heinlein (1907-1988) American writer
Time Enough for Love [Lazarus Long] (1973)

Twain, Mark -- “What Is Man?” (1906)

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

From his cradle to his grave a man never does a single thing which has any FIRST AND FOREMOST object but one — to secure peace of mind, spiritual comfort, for HIMSELF.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
“What Is Man?” (1906)
(Source)

Bentham, Jeremy -- Comment on James Mill

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

He rather hated the ruling few than loved the suffering many.

Jeremy Bentham (1748-1832) English jurist and philosopher
Comment on James Mill
(Source)

In the journal of Caroline Fox (7 Aug 1840), regarding the father of John Stuart Mill. James Mill was a proponent of Bentham's philosophy. The observation was recalled in conversation with John Bowring, Bentham's executor.

Hugo, Victor -- Les Misérables, Part 2 “Cosette,” Book 5 “Dark Hunt, Mute Mutts,” ch. 10 (2.5.10) (1862) [tr. Donougher (2013)]

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

The greatest follies, like the stoutest ropes, are often composed of a multitude of strands. Take the cable thread by thread, take separately each petty determining motive, and you can snap them one by one and say, “There’s no more to it than that!” Braid them and twist them together, and what you have is momentous.

[Les fortes sottises sont souvent faites, comme les grosses cordes, d’une multitude de brins. Prenez le câble fil à fil, prenez séparément tous les petits motifs déterminants, vous les cassez l’un après l’autre, et vous dites: Ce n’est que cela! Tressez-les et tordez-les ensemble, c’est une énormité.]

Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 5 “Dark Hunt, Mute Mutts,” ch. 10 (2.5.10) (1862) [tr. Donougher (2013)]
(Source)

(Source (French)). Alternate translations:

Great blunders are often made, like large ropes, of a multitude of fibres. Take the cable thread by thread, take separately all the little determining motives, you break them one after another, and you say: that is all. Wind them and twist them together, they become an enormity.
[tr. Wilbour (1862)]

Great follies are often made, like stout ropes, of a multitude of fibers. Take the cable, thread by thread, catch hold of the small determining motives separately, and you break them one after the other, and say to yourself, “It is only that”; but twist them together and you have an enormity.
[tr. Wraxall (1862)]

The greatest follies are often composed, like the largest ropes, of a multitude of strands. Take the cable thread by thread, take all the petty determining motives separately, and you can break them one after the other, and you say, "That is all there is of it!" Braid them, twist them together; the result is enormous.
[tr. Hapgood (1887)]

The greatest blunders, like the thickest ropes, are often compounded of a multitude of strands. Take the rope apart, separate it into the small threads that compose it, and you can break them one by one. You think, 'That is all there was!' But twist them all together, and you have something tremendous.
[tr. Denny (1976)]

Great blunders are often made, like large ropes, of a multitude of fibers. Take the cable thread by thread, take all the little determining motives separately, you break them one after another, and you say: That is all it is. Braid them and twist them together, they become an enormity.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Twain, Mark -- What Is Man?, ch. 6 (1906)

Dave — Sun, 01 Feb 2004 19:00:00 +0000

It may be called the Master Passion, the hunger for self approval.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
What Is Man?, ch. 6 (1906)

Van Dyke, Henry -- “The Foot-path to Peace,” Tacoma Times (1 Jan 1904)

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

To be glad of life because it gives you to chance to love and to work and to play and to look up at the stars — to be satisfied with your possessions but not content with yourself until you have made the best of them — to despise nothing in the world except falsehood and meanness, and to fear nothing except cowardice — to be governed by you admirations rather than by your disgusts — to covet nothing that is your neighbors except his kindness of heart and gentleness of manners — to think seldom of your enemies, often of your friends, and every day of Christ; to spend as much time as you can in God’s out-of doors — these are the little guideposts on the foot-path to peace.

Henry Van Dyke (1852-1933) American clergyman and writer
“The Foot-path to Peace,” Tacoma Times (1 Jan 1904)
(Source)

Often shortened to: "Be glad for life because it gives you the chance to love and to work and to look up at the stars."

Lao-tzu -- The Way of Life, ch. 17 [tr. Blakney (1955)]

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

He is aloof, as if his talk
Were priced beyond the purchasing;
But once his project is contrived,
The folk will want to say of it:
“Of course! We did it by ourselves!”

Lao-tzu (604?-531? BC) Chinese philosopher, poet [also Lao-tse, Laozi]
The Way of Life, ch. 17 [tr. Blakney (1955)]

Alt. trans.:

"A good manager is best when people barely know that he exists. Not so good when people obey and acclaim him. Worse when they despise him. But of a good leader, who talks little, when his work is done -- his aim fulfilled, they will say: 'We did it ourselves.'"
"When the effective leader is finished with his work, the people say it happened naturally."

Ursula K. Le Guin, in her Tao Te Ching (1997) rendered it this way:

True leaders
are hardly known to their followers.
Next after them are the leaders
the people know and admire;
after them, those they fear;
after them, those they despise.
[...]
When the work’s done right,
with no fuss or boasting,
ordinary people say,
Oh, we did it.