We would therefore argue that strength of character turns to obstinacy as soon as a man resists another point of view, not from some superior insight or attachment to some higher principle, but because he objects instinctively.
[Wir sagen also: die Charakterstärke wird zum Eigensinn, sobald das Widerstreben gegen fremde Einsicht nicht aus besserer Überzeugung, nicht aus Vertrauen auf einen höheren Grundsatz, sondern aus einem widerstrebenden Gefühl entsteht.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Howard & Paret (1976)]
(Source)
(Source (German)). Alternate translations:We say therefore, force of character degenerates into obstinacy whenever the resistance to opposing judgment proceeds not from better convictions or a reliance upon a more trustworthy maxim, but from a feeling of opposition.
[tr. Graham (1873)]We say, therefore, strength of character becomes obstinacy as soon as resistance to an opposing judgment proceeds not from a better conviction or reliance upon a higher principle, but from a feeling of opposition.
[tr. Jolles (1943)]
Quotations about:
obstinacy
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Strength of character leads us to a degenerate form of it — obstinacy. It is often very difficult in concrete case to say where the one ends and the other begins; on the other hand, it does not seem difficult to determine the difference in the abstract. Obstinacy is not a fault of the intellect; we use the term as denoting resistance to our better judgment, and that cannot be located, without involving us in a contradiction, in the intellect, which is the capacity of judgment. Obstinacy is a fault of temperament. This inflexibility of will and impatience of contradiction find their origin only in a particular kind of egotism, which sets above every other pleasure that of governing itself and others solely by its own caprice.
[Die Charakterstärke führt uns zu einer Abart derselben, dem Eigensinn. Sehr schwer ist es oft, im konkreten Falle zu sagen, wo die eine aufhört und der andere anfängt, dagegen scheint es nicht schwer, den Unterschied im Begriffe festzustellen. Eigensinn ist kein Fehler des Verstandes; wir bezeichnen damit das Widerstreben gegen bessere Einsicht, und dieses kann nicht ohne Widerspruch in den Verstand als dem Vermögen der Einsicht gesetzt werden. Der Eigensinn ist ein Fehler des Gemütes. Die Unbeugsamkeit des Willens, diese Reizbarkeit gegen fremde Einrede haben ihren Grund nur in einer besonderen Art von Selbstsucht, welche höher als alles andere das Vergnügen stellt, über sich und andere nur mit eigener Geistestätigkeit zu gebieten.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Jolles (1943)]
(Source)
(Source (German)). Alternate translations:Force of character leads us to a spurious variety of it -- obstinacy. It is often very difficult in concrete cases to say where the one ends and the other begins; on the other hand, it does not seem difficult to determine the difference in idea. Obstinacy is no fault of the understanding; we use the term as denoting a resistance against our better judgment, and it would be inconsistent to charge that to the understanding, as the understanding is the power of judgment. Obstinacy is a fault of the feelings or heart. This inflexibility of will, this impatience of contradiction, have their origin only in a particular kind of egotism, which sets above every other pleasure that of governing both self and others by its own mind alone.
[tr. Graham (1873)]Strength of character can degenerate into obstinacy.. The line between them is often hard to draw in a specific case; but surelyi it is seasy to distinguish them in theory. Obstinacy is not an intellectual defect; it comes from reluctance to admit that one is wrong. To impute this to the mind would be illogical, for the mind is the seat of judgment. Obstinacy is a fault of temperament.. Stubbornness and intolerance of contradiction result from a special kind of egotism, which elevates above everything else the pleasure of its autonomous intellect, to which others must bow.
[tr. Howard & Paret (1976)]
There were four things the Master abstained from entirely: he did not speculate, he did not claim or demand certainty, he was not inflexible, and he was not self-absorbed.
[子絕四、毋意、毋必、毋固、毋我]
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 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]
(Source)
Different versions of the Analects take these four items in slightly differing order, reflected in the translations below. (Source (Chinese)). Alternate translations:There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.
[tr. Legge (1861)]The Master barred four (words); - he would have no "shall"s, no "must"s, no "certainly"s, no "I"s.
[tr. Jennings (1895)]There were four things from which Confucius was entirely free : He was free from self-interest, from prepossessions, from bigotry and from egoism.
[tr. Ku Hung-Ming (1898)]The Master was entirely free from four things: he had no preconceptions, no pre-determinations, no obduracy, and no egoism.
[tr. Soothill (1910)]He was cut off from four things; he had no prejudices, no categoric imperatives, no obstinacy or no obstinate residues, no time-lags, no egotism.
[tr. Pound (1933); yes, that looks to be five things]There are four things that the Master wholly eschewed: he took nothing for granted, he was never over-positive, never obstinate, never egotistic.
[tr. Waley (1938)]The Master recognized four prohibitions; Do not be swayed by personal opinion; recognize no inescapable necessity; do not be stubborn; do not be egotistic.
[tr. Ware (1950)]He denounced (or tried to avoid completely) four things: arbitrariness of opinions, dogmatism, narrow-mindedness and egotism.
[tr. Lin Yutang (1938)]There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty; he refused to be inflexible or to be egotistical.
[tr. Lau (1979)]The Master cut out four things. He never took anything for granted, he never insisted on certainty, he was never inflexible and never egotistical.
[tr. Dawson (1993)]The Master absolutely eschewed four things: capriciousness, dogmatism, willfulness, self-importance.
[tr. Leys (1997)]The Master was absolutely free from four things: free from conjecture, free from arbitrariness, free from obstinacy, free from egoism.
[tr. Huang (1997)]Confucius prohibited the four points: no wantonness, no dictatorship, no stubbornness, and no arrogance.
[tr. Cai/Yu (1998)]The Master avoided four things: no wish, no will, no set, no self.
[tr. Brooks/Brooks (1998); they further interpret, "no fixed opinions, no foregone conclusions, no stubbornness, no self-absorption"]The Master had freed himself of four things: idle speculation, certainty, inflexibility, and conceit.
[tr. Hinton (1998)]The Master observed four prohibitions: no willfulness, no obstinacy, no narrow-mindedness, no egotism.
[tr. Watson (2007)]The Master stayed away from four things: he did not put forth theories or conjectures; he did not think he must be right; he was not obdurate; he was not self-centered.
[tr. Annping Chin (2014)]Confucius has four ultimate mindsets for perfect: no prejudice, no absolute must, no fixation, no self.
[tr. Li (2020)]
Even when you are right, it is good to make concessions: people will recognize you were right but admire your courtesy. More is lost through holding on than can be won by defeating others. One defends not truth but rudeness.
[Aun en caso de evidencia, es ingenuidad el ceder, que no se ignora la razón que tuvo y se conoce la galantería que tiene. Más se pierde con el arrimamiento que se puede ganar con el vencimiento; no es defender la verdad, sino la grosería.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 183 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:It is civil to yield, even in those things wherein we have greatest reason and certainty: for then all know, who had reason on their side: and besides the reason, Gallantry is also discovered in the procedure. There is more esteem lost, by a wilfull resistence, then there is got by carrying it by open force. For that is not so much a defending of truth, as a demonstration of Clownishness.
[Flesher ed. (1685)]Even in cases of obvious certainty it is fine to yield: our reasons for holding the view cannot escape notice, our courtesy in yielding must be the more recognised. Our obstinacy loses more than our victory yields: that is not to champion truth but rather rudeness.
[tr. Jacobs (1892)]Even with the proof on your side, it is well to make concession, for your reasons are known and your gentlemanliness is recognized; more is lost in contention than can be gained in consummation, for such does not defend the truth, but only exhibits bad manners.
[tr. Fischer (1937)]
The vulgar ignorance of stubborn people makes them prefer contention to truth and utility. Prudent people are on the side of reason, not passion, whether because they foresaw it from the first, or because they improved their position later.
[Vulgaridad de temáticos, no reparar en la verdad, por contradecir, ni en la utilidad, por litigar. El atento siempre está de parte de la razón, no de la pasión, o anticipándose antes o mejorándose después.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 142 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:It is the custome of the head strong to regard neither truth in contradicting; nor profit in disputing. A wise man hath always reason on his side, and never falls into passion. He either prevents or retreats.
[Flesher ed. (1685)]'Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by quarrelling with it. The sage never places himself on the side of passion but espouses the cause of right, either discovering it first or improving it later.
[tr. Jacobs (1892)]The vulgarity of these clowns, that they observe not the truth, because they lie, nor yet their own interest, because on the wrong side. A heedful man stands always on the side of reason, and never that of passion, either because he foresaw it from the first, or found it better afterwards.
[tr. Fischer (1937)]
Never from Obstinacy take the Wrong Side because your Opponent has anticipated you in taking the Right One.
[Nunca por tema seguir el peor partido, porque el contrario se adelantó y escogió el mejor.]Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 142 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translations:Never to espouse a bad party in spight to an Adversary, who hath taken the better.
[Flesher ed. (1685)]Never out of stubbornness hold to the wrong side, just because your adversary anticipated you, and chose the right.
[tr. Fischer (1937)]Don’t defend the wrong side out of stubbornness, just because your opponent happened to arrive first and choose the right side.
[tr. Maurer (1992)]
No,
it’s no disgrace for a man, even a wise man,
to learn many things and not to be too rigid.
You’ve seen trees by a raging winter torrent,
how many sway with the flood and salvage every twig,
but not the stubborn — they’re ripped out, roots and all.[ἀλλ᾽ ἄνδρα, κεἴ τις ᾖ σοφός, τὸ μανθάνειν
πόλλ᾽, αἰσχρὸν οὐδὲν καὶ τὸ μὴ τείνειν ἄγαν.
ὁρᾷς παρὰ ῥείθροισι χειμάρροις ὅσα
δένδρων ὑπείκει, κλῶνας ὡς ἐκσῴζεται,
τὰ δ᾽ ἀντιτείνοντ᾽ αὐτόπρεμν᾽ ἀπόλλυται.]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 710ff [Haemon] (441 BC) [tr. Fagles (1982), l. 794ff]
(Source)
Ancient Greek. Alternate translations:But that a man, how wise soe'er, should learn
In many things and slack his stubborn will,
This is no derogation. When the streams
Are swollen by mountain-torrents, thou hast seen
That all the trees wich bend them to the flood
Preserve their branches from the angry current,
While those which stem it perish root and branch.
[tr. Donaldson (1848)]The wisest man will let himself be swayed
By others' wisdom and relax in time.
See how the trees beside a stream in flood
Save, if they yield to force, each spray unharmed,
But by resisting perish root and branch.
[tr. Campbell (1873)]'Tis no disgrace even to the wise to learn
And lend an ear to reason. You may see
The plant that yields where torrent waters flow
Saves every little twig, when the stout tree
Is torn away and dies.
[tr. Storr (1859)]No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?
[tr. Jebb (1891)]True wisdom will be ever glad to learn,
And not too fond of power. Observe the trees,
That bend to wintry torrents, how their boughs
Unhurt remain; while those that brave the storm,
Uprooted torn, shall wither and decay.
[tr. Werner (1892)]No, though a man be wise, 'tis no shame for him to learn many things, and to bend in season. Seest thou, beside the wintry torrent's course, how the trees that yield to it save every twig, while the stiff-necked perish root and branch?
[tr. Jebb (1917)]It is not reason never to yield to reason!
In flood time you can see how some trees bend,
And because they bend, even their twigs are safe,
While stubborn trees are torn up, roots and all
[tr. Fitts/Fitzgerald (1939), l. 570ff]It is no weakness for the wisest man
To learn when he is wrong, know when to yield.
So, on the margin of a flooded river
Trees bending to the torrent live unbroken,
While those that strain against it are snapped off.
[tr. Watling (1947), l. 608ff]A man, though wise, should never be ashamed
of learning more, and must unbend his mind.
Have you not seen the trees beside the torrent,
the ones that bend them saving every leaf,
while the resistant perish root and branch?
[tr. Wyckoff (1954)]There's no disgrace, even if one is wise,
In learning more, and knowing when to yield.
See how the trees that grow beside a torrent
Preserve their branches, if they bend; the others,
Those that resist, are torn out, root and branch.
[tr. Kitto (1962)]But a wise man can learn a lot and never be ashamed;
He knows he does not have to be rigid and close-hauled.
You've seen trees tossed by a torrent in a flash flood:
If they bend, they're saved, and every twig survives,
But if they stiffen up, they're washed out from the roots.
[tr. Woodruff (2001)]But for a man, even if he is wise, to go on learning
many things and not to be drawn too taut is no shame.
You see how along streams swollen from winter floods
some trees yield and save their twigs,
but others resist and perish, root and branch.
[tr. Tyrell/Bennett (2002)]On the contrary, it is no shame for even a wise man to continue learning. Nor should a man be obstinate. One can see the trees on the heavy river-banks. Those that bend with the rushing current, survive, whereas those bent against it are torn, roots and all.
[tr. Theodoridis (2004)]For any man,
even if he’s wise, there’s nothing shameful
in learning many things, staying flexible.
You notice how in winter floods the trees
which bend before the storm preserve their twigs.
The ones who stand against it are destroyed,
root and branch.
[tr. Johnston (2005), l. 804ff]No, it's no disgrace for a man, even a wise man, to learn many things and not to be too rigid. You see how, in the winter storms, the trees yield that save even their twigs, but those who oppose it are destroyed root and branch.
[tr. Thomas (2005)]
They clung to their rock-bottom opinions. They were so strong in their beliefs that there came a time when it hardly mattered what exactly those beliefs were; they all fused into a single stubbornness.
For when the water is up to your neck you must be truly stubborn not to cry for help.
[Che chi ne l’acqua sta fin’alla gola
Ben’e ostinato se merce non grida.]Ludovico Ariosto (1474-1533) Italian poet
Orlando Furioso, Canto 1, st. 50, l. 353 (1532) [tr. Waldman]
Alt. trans.:
- "For who, when circling waters round him spread / And menace present death, impores not aid?" [tr. Hoole (1807)]
- "For the poor drowning caitiff, who, chin-deep, / Implores not help, is obstinate indeed." [tr. Rose (1831)]
- "The drowning man who waits to be exhorted / To cry for help must be a man of pride!" [tr. Reynolds (2006)]
This is a vice in them, that were a vertue in us; for obstinacy in a bad cause, is but constancy in a good.
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 25 (1643)
(Source)
There is no method more likely to cure passion and rashness, than the frequent and attentive consideration of one’s own weaknesses: this will work into the mind an habitual sense of the need one has of being pardoned, and will bring down the swelling pride and obstinacy of heart, which are the cause of hasty passion.
James Burgh (1714-1775) British politician and writer
The Dignity of Human Nature, Sec. 5 “Miscellaneous Thoughts on Prudence in Conversation” (1754)
(Source)
The uncompromising attitude is more indicative of an inner uncertainty than of deep conviction. The implacable stand is directed more against the doubt than the assailant without.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 63 (1955)
(Source)
O my son!
These are no trifles! Think: all men make mistakes,
But a good man yields when he knows his course is wrong,
And repairs the evil. The only crime is pride.Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 1022ff [Tiresias] (441 BC) [tr. Fitts/Fitzgerald (1939), ll. 803ff]
(Source)
Alt. trans.:Then take these things to heart, my son: for error
Is as the universal lot of man;
But whenso'er he errs, that man no longer
Is witless or unblessed, who, having fallen
Into misfortune, seeks to mend his ways
And is not obstinate: the stiffneckt temper
Must oft plead guilty to the charge of folly.
[tr. Donaldson (1848)]Now, then, my son, take thought. A man may err;
But he is not insensate or foredoomed
To ruin, who, when he hath lapsed to evil,
Stands not inflexible, but heals the harm.
The obstinate man still earns the name of fool.
[tr. Campbell (1873)]O ponder this, my son. To err is common
To all men, but the man who having erred
Hugs not his errors, but repents and seeks
The cure, is not a wastrel nor unwise.
No fool, the saw goes, like the obstinate fool.
[tr. Storr (1859)]Think, therefore, on these things, my son. All men are liable to err. But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness.
[tr. Jebb (1891)]Consider this, my son! and, O remember,
To err is human; 'tis the common lot
Of frail mortality; and he alone
Is wise and happy, who, when ills are done,
Persists not, but would heal the wound he made.
[tr. Werner (1892)]Think, then, on these things, my son. All men are liable to err; but when an error hath been made, that man is no longer witless or unblest who heals the ill into which he hath fallen, and remains not stubborn. Self-will, we know, incurs the charge of folly.
[tr. Jebb (1917)]Mark this, my son: all men fall into sin.
But sinning, he is not forever lost
Hapless and helpless, who can make amends
And has not set his face against repentance.
Only a fool is governed by self-will.
[tr. Watling (1939)]Think of these things, my son. All men may err
but error once committed, he's no fool
nor yet unfortunate, who gives up his stiffness
ad cures the trouble he has fallen in.
Stubbornness and stupidity are twins.
[tr. Wyckoff (1954)]Be warned, my son, No man alive is free
From error, but the wise and prudent man
When he has fallen into evil courses
Does not persist, but tries to find amendment ....
[tr. Kitto (1962)]Take these things to heart, my son, I warn you.
All men make mistakes, it is only human.
But once the wrong is done, a man
can turn his back on folly, misfortune too,
if he tries to make amends, however low he's fallen,
and stops his bullnecked ways. Stubbornness
brands you for stupidity -- pride is a crime
[tr. Fagles (1982), l. 1131ff]Therefore, think about this, child. For men,
all of them, it is common to make mistakes.
Whenever he does make a mistake, that man is still not
foolish or unhappy who, fallen into evil,
applies a remedy and does not become immovable.
Stubborn self-will incurs a charge of stupidity.
[tr. Tyrell/Bennett (2002)]Understand this: All men make mistakes. But when they do, it would be a wise and well acting man who corrected that mistake and moved on rather than stayed there stubbornly and unrepentant. The stubborn man is rewarded with more errors.
[tr. Theodoridis (2004)]Consider this, my son.
All men make mistakes -- that's not uncommon.
But when they do, they’re no longer foolish
or subject to bad luck if they try to fix
the evil into which they’ve fallen,
once they give up their intransigence.
Men who put their stubbornness on show
invite accusations of stupidity.
[tr. Johnston (2005), l. 1138ff]Therefore, think on these things, my child; for every human being makes mistakes, but when he has made a mistake, that man is no longer foolish and unhappy who remedies the evil into which he has fallen and is not stubborn. Obstinacy brings the charge of stupidity.
[tr. Thomas (2005)]
Those who never retract their opinions love themselves more than they love truth.
[Ceux qui ne se rétractent jamais s’aiment phis que la vérité.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 11 “De la Vérité, de l’Illusion et de l’Erreur [Of Truth, Illusion, and Error],” ¶ 57 (1850 ed.) [tr. Attwell (1896), ¶ 161]
(Source)
(Source (French)). Alternate translations:They who never retract, love themselves more than truth.
[tr. Calvert (1866), ch. 10]Those who never retract love themselves better than truth.
[tr. Lyttelton (1899), ch. 10, ¶ 29]Men who never take back their words love themselves more than truth.
[tr. Collins (1928), ch. 10]Those who never back down love themselves more than they love the truth.
[tr. Auster (1983)], 1806]
