Self-made men are most alwus apt tew be a leetle too proud ov the job.
[Self-made men are almost always apt to be a little too proud of the job.]
Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax for 1873, “05 – May,” “Kold Slau” (1873)
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Quotations about:
pride
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
One cannot suppress a certain indignation when one sees men’s actions on the great world-stage and finds, beside the wisdom that appears here and there among individuals, everything in the large woven together from folly, childish vanity, even from childish malice and destructiveness. In the end, one does not know what to think of the human race, so conceited in its gifts.
Immanuel Kant (1724–1804) German philosopher
“Idea for a Universal History with a Cosmopolitan Purpose [Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht]” (1784) [tr. Beck (1963)]
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Nothing is to be done out of jealousy or vanity; instead, out of humility of mind everyone should give preference to others, everyone pursuing not selfish interests but those of others.
[μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 11. Letter to the Philippians 2: 3ff (Phil 2:3–4) [NJB (1985)]
(Source)
(Source (Greek)). Other translations:Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.
[KJV (1611)]There must be no competition among you, no conceit; but everybody is to be self-effacing. Always consider the other person to be better than yourself, so that nobody thinks of his own interests first but everybody thinks of other s people's interests instead.
[JB (1966)]Don't do anything from selfish ambition or from a cheap desire to boast, but be humble toward one another, always considering others better than yourselves. And look out for one another's interests, not just for your own.
[GNT (1992 ed.)]Don’t do anything for selfish purposes, but with humility think of others as better than yourselves. Instead of each person watching out for their own good, watch out for what is better for others.
[CEB (2011)]Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others.
[NASB (2020 ed)]Do nothing from selfish ambition or empty conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests but to the interests of others.
[NRSV (2021 ed.)]
To assert dignity is to lose it.
Rex Stout (1886–1975) American writer
The League of Frightened Men, ch. 4 [Wolfe] (1935)
If most of us remain ignorant of ourselves, it is because self-knowledge is painful and we prefer the pleasures of illusion.
Aldous Huxley (1894–1963) English novelist, essayist and critic
The Perennial Philosophy, ch. 9 (1946)
He who imagines he can do without the world, deceives himself much: but he who fancies the world cannot do without him, is under a far greater deception.
[Celui qui croit pouvoir trouver en soi-même de quoi se passer de tout le monde se trompe fort; mais celui qui croit qu’on ne peut se passer de lui se trompe encore davantage.]François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶201 (1665-1678) [ed. Carvill (1835), ¶81]
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Appeared in the 1st ed. (1665). In manuscript, the first part "Celui qui croit pouvoir trouver en soi-même de quoi se passer de tout le monde" reads "Celui qui croit pouvoir se passer de tout le monde" ("He who believes that he can find in himself enough to do without everyone" reads "He who believes he can do without everyone.").
(Source (French)). Other translations:He that fansies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other people cannot live without him, is a great deal more mistaken.
[tr. Stanhope (1694), ¶202]He who imagines he can do without the world deceives himself much; but he who fancies the world cannot do without him is still more mistaken.
[pub. Donaldson (1783), ¶93; ed. Lepoittevin-Lacroix (1797), ¶192]He who thinks he can find in himself the means of doing without others is much mistaken; but he who thinks that others cannot do without him is still more mistaken.
[ed. Gowens (1851), ¶210]He who thinks he has the power to content the world greatly deceives himself, but he who thinks that the world cannot be content with him deceives himself yet more.
[tr. Bund/Friswell (1871), ¶201]The man who thinks he can do without the world errs; but the man who thinks the world can [sic] do without him is in still greater error.
[tr. Heard (1917), ¶206]It is a great mistake for a man to suppose that he can dispense with the world; but it is a much greater one to suppose that the world cannot dispense with him.
[tr. Stevens (1939), ¶201]A man who believes that his inner resources are such that he can dispense with his fellow-men is committing a serious mistake: it is not, however, so serious as that of the man who believes himself indispensable to others.
[tr. FitzGibbon (1957), ¶201]The man who thinks he can do without the world is indeed mistaken; but the man who thinks the world cannot do without him is mistaken even worse.
[tr. Kronenberger (1959), ¶201]The man who thinks he can find enough in himself to be able to dispense with everybody else makes a great mistake, but the man who thinks he is indispensable to others makes an even greater.
[tr. Tancock (1959), ¶201]He who believes that he can make do without any one else in the world, is very mistaken; but he who believes that nobody in the world could make do without him, deceives himself still more greatly.
[tr. Whichello (2016) ¶201]
When one sees the number and variety of institutions which exist for the purposes of education, and the vast throng of scholars and masters, one might fancy the human race to be very much concerned about truth and wisdom. But here, too, appearances are deceptive. The masters teach in order to gain money, and strive, not after wisdom, but the outward show and reputation of it; and the scholars learn, not for the sake of knowledge and insight, but to be able to chatter and give themselves airs.
[Wenn man die Vielen und Mannigfaltigen Anstalten zum Lehren und Lernen un das so große Gedränge von Schülern und Meistern sieht, könnte man glauben, daß es dem Menschengeschlechte gar sehr um Einsicht und Wahrheit zu thun sei. Aber auch hier trügt der Schein. Jene lehren, um Geld zu verdienen und streben nicht nach Weisheit, sondern nach dem Schein und Kredit derselben: und Diese lernen nicht, um Kenntniß und Einsicht zu erlangen; sondern um schwätzen zu können nd sich ein Ansehn zu geben Alle dreißig Jahre nämlich tritt so ein sondern um schwätzen zu können und sich ein Ansehn zu geben.]
Arthur Schopenhauer (1788–1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 21 “On Learning and the Learned [Über Gelehrsamkeit und Gelehrte],” § 244 (1851) [tr. Saunders (1890)]
(Source)
(Source (German)). Another translation:When we see the different institutions for teaching and learning and the vast throng of pupil and masters, we might imagine that the human race was very much bent on insight and truth; but here appearances are deceptive. The masters teach in order to earn money and aspire not to wisdom, but to the semblance and reputation thereof; the pupils learn not to acquire knowledge and insight, but to be able to talk and chat and to give themselves airs.
[tr. Payne (1974)]
Let me tell you about the very rich. They are different from you and me. They possess and enjoy early, and it does something to them, makes them soft where we are hard, and cynical where we are trustful, in a way that, unless you were born rich, it is very difficult to understand. They think, deep in their hearts, that they are better than we are because we had to discover the compensations and refuges of life for ourselves.
F. Scott Fitzgerald (1896–1940) American writer [Francis Scott Key Fitzgerald]
“The Rich Boy,” Part 1, Red Book (1926-01/02)
(Source)
Reprinted in All the Sad Young Men (1926). Sometimes incorrectly cited to The Great Gatsby (1925).
When you write easily, you always think you have more talent than you really do.
[Quand on écrit avec facilité, on croit toujours avoir plus de talent qu’on n’en a.]
Joseph Joubert (1754–1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 23 “Des Qualités de l’Écrivain [Of the Qualities of Writers],” ¶ 45 (1804 entry) (1850 ed.) [tr. Auster (1983)]
(Source)
(Source (French)). Other translations:He who writes with ease always thinks that he has more talent than he really has.
[tr. Calvert (1866), ch. 15]When anyone writes with ease, he always believes himself to have more talent than he has.
[tr. Lyttelton (1899), ch. 22, ¶ 13]The fluent author always seems to have more talent than he has.
[tr. Collins (1928), ch. 22]
Every man is not ambitious, or courteous, or passionate; but every man has pride enough in his composition to feel and resent the least slight and contempt. Remember, therefore, most carefully to conceal your contempt, however just, wherever you would not make an implacable enemy. Men are much more unwilling to have their weaknesses and their imperfections known, than their crimes; and if you hint to a man that you think him silly, ignorant, or even ill-bred, or awkward, he will hate you more and longer, than if you tell him plainly, that you think him a rogue.
Lord Chesterfield (1694–1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #161 (5 Sep 1748)
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There are many who dare not kill themselves for fear of what the neighbors will say.
Cyril Connolly (1903–1974) English intellectual, literary critic and writer.
The Unquiet Grave, ch. 2 “Te Palinure Petens” (1945)
It is good, too, that we sometimes suffer opposition, and that men think ill of us and misjudge us, even when we do and mean well. Such things are an aid to humility, and preserve us from pride and vainglory. For we more readily turn to God as our inward witness, when men despise us and think no good of us.
[Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur.]
Thomas à Kempis (c. 1380–1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 12, v. 1 (1.12.1) (c. 1418-27) [tr. Sherley-Price (1952)]
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(Source (Latin)). Other translations:It is good also that we suffer sometime contradiction, and that we be holden of others as evil, and wretched, and sinful, though we do well and intend well: for such things help us to meekness and mightily defend us from vain-glory and pride. We take God the better to be our judge and witness, when we be outwardly despised in the world, and the world judgeth not well of us.
[tr. Whitford/Raynal (1530/1871)]It also is good that we sometimes suffer contradiction, and that we be thought of by others as evil and wretched and sinful, though we do well and intend well; such things help us to humility, and mightily defend us from vainglory and pride. We take God better to be our judge and witness when we are outwardly despised in the world and the world does not judge well of us.
[tr. Whitford/Gardiner (1530/1955)]It is good for us sometimes to be crossed and contradicted, yea to be ill spoken of, and ill thought of, although we both doe and mean well. These wonderfully increase in us the vertue of humility, and strongly beat downe in us the vice of vain-glory. For then we more earnestly call God to witnesse in us and for us, when men abroad dis-esteeme us and give no credit unto us.
[tr. Page (1639), 1.3.3-5]The Injuries and contumelious Usage, the Calumnies and Censures of them who speak and think ill of us, bring their Profit with them too; even when most wrongful, most undeserved. For these oftentimes are an occasion of rectifying our Measures, as bringing us to a juster and more modest Opinion of our selves: They cure our Ambition and Vain-glory, and convince us how vain a thing it is, to thrill after Reputation and the Praise of Men, when even Innocence and Goodness cannot protect us from Slander and Reproaches. They teach us to set a due Value upon the Testimony of our own Consciences, and the righteous Approbation of God, the Searcher of Hearts; when that which he will not fail to commend and reward, cannot escape the Contempt and Condemnation of the World, nor prevail for so much as fair Quarter, from our mistaken and injurious Brethren.
[tr. Stanhope (1696; 1706 ed.)]It is good for him also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of, even when his intentions are upright, and his actions blameless; for this keeps him humble, and is a powerful antidote to the poison of vain glory: then chiefly it is, that we have recourse to the witness within us, which is God; when we are outwardly despised, and held in no degree of esteem and favor among men.
[tr. Payne (1803)]It is good that we be sometimes contradicted; and that there be an evil or a lessening conceit had of us; and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we chiefly seek God for our inward witness, when outwardly we be contemned by men, and when there is no credit given unto us.
[ed. Parker (1841)]It is good for us also to meet with contradiction and reproach; and to be evil thought of, and evil spoken of; even when our intentions are upright, and our actions blameless; for this keeps us humble, and is a powerful antidote to the poison of vain glory. Then chiefly it is, that we have recourse to the witness within us, which is GOD; when we are outwardly despised, and held in no esteem and favor among men.
[tr. Dibdin (1851)]It is good that we sometimes suffer contradictions, and that men have an evil or imperfect opinion of us, even when we do and intend well. These things are often helps to humility, and defend us from vain glory. For we then better seek God as our inward witness, when outwardly we are despised by men, and little credit is given to us.
[ed. Bagster (1860)]It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.
[tr. Benham (1874)]It is good that we be sometimes contradicted, and this, although we do and intend well. These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.
[tr. Anon. (1901)]It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts.
[tr. Croft/Bolton (1940)]It is good for us sometimes to endure contradictions, and to be thought of as bad or imperfect, even when we do and mean well. Such things often help towards meekness, and protect us from idle boasting. For then we look to God, the better inward witness, when we are disparaged from without by men, and no good is credited to us.
[tr. Daplyn (1952)]It's good for you sometimes to hear men's voices raised against you, and to find that you are making a bad impression, or at least a false impression, on others, even when you are doing your best, and with the best intentions. It often makes for humility; prevents you from having too good an opinion of yourself. It's when we make a bad surface impression, and people are ready to think ill of us, that we learn to fall back upon God's judgements, because he witnesses all our actions from within.
[tr. Knox-Oakley (1959)]It is a good thing that we are maligned now and again, and are misjudged and disliked even when we mean and do well. This sort of thing is often a great help in achieving humility, and it keeps us from groundless self-satisfaction; for we are more ready to listen for God’s assuring voice within, when those around believe the worst of us and treat us with contempt
[tr. Knott (1962)]It is good too that we should be contradicted and ill-thought of, even when we act with the best intentions. Experiences like these help us towards humility and guard us against vainglory. When outwardly we are slandered and ill-thought of, then we will yearn more anxiously for God’s inward witness.
[tr. Rooney (1979)]Sometimes it is good that we put up with people speaking against us, and sometimes it is good that we be thought of as bad and flawed, even when we do good things and have good intentions. Such troubles are often aids to humility, and they protect us from pride. Indeed, we are sometimes better seeking God when people have nothing but bad things to say about us and when they refuse to give us credit for the good things we have done!
[tr. Creasy (1989)]
Do not let the wise boast in their wisdom; do not let the mighty boast in their might; do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord.
אָמַ֣ר יְהֹוָ֗ה אַל־יִתְהַלֵּ֤ל חָכָם֙ בְּחׇכְמָת֔וֹ וְאַל־יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבוּרָת֑וֹ אַל־יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעׇשְׁרֽוֹ׃
כִּ֣י אִם־בְּזֹ֞את יִתְהַלֵּ֣ל הַמִּתְהַלֵּ֗ל הַשְׂכֵּל֮ וְיָדֹ֣עַ אוֹתִי֒ כִּ֚י אֲנִ֣י יְהֹוָ֔ה עֹ֥שֶׂה חֶ֛סֶד מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָ֑רֶץ כִּֽי־בְאֵ֥לֶּה חָפַ֖צְתִּי נְאֻם־יְהֹוָֽה׃ {ס}The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 24. Jeremiah 9:23ff (Jer 9:23-24) [tr. NRSV (1989 ed.)]
(Source)
(Source (Hebrew)). Other translations:Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord.
[KJV (1611)]Let the sage boast no more of his wisdom, nor the valiant of his valour, nor the rich man of his riches! But if anyone wants to boast, let him boast of this: of understanding and knowing me. For I am Yahweh, I rule with kindness, justice and integrity on earth; yes, these are what please me -- it is Yahweh who speaks.
[JB (1966), 9:22-23]The wise should not boast of their wisdom,
nor the strong of their strength,
nor the rich of their wealth.
If any want to boast,
they should boast that they know and understand me,
because my love is constant,
and I do what is just and right.
These are the things that please me.
I, the Lord, have spoken.
[GNT (1976)]"Let the sage not boast of wisdom, nor the valiant of valour, nor the wealthy of riches! But let anyone who wants to boast, boast of this: of understanding and knowing me. For I am Yahweh, who acts with faithful love, justice, and uprightness on earth; yes, these are what please me," Yahweh declares.
[NJB (1985), 9:22-23]Let not the wise glory in their wisdom;
Let not the strong glory in their strength;
Let not the rich glory in their riches.
But only in this should one glory:
In being earnestly devoted to Me.
For I GOD act with kindness,
Justice, and equity in the world;
For in these I delight
-- declares GOD.
[RJPS (2023 ed.), 9:22-23]
Among all the diseases of the mind there is not one more epidemical or more pernicious than the love of flattery.
Richard Steele (1672–1729) Anglo-Irish writer, journalist, playwright, politician
Essay (1711-12-03), The Spectator, No. 238
(Source)
In repenting ov sins, men are apt tew repent ov thoze they hain’t got, and overlook those they hav.
[In repenting of sins, men are apt to repent of those they haven’t got, and overlook those they have.]
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)
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A man cannot be comfortable without his own approval.
Mark Twain (1835–1910) American writer [pseud. of Samuel Clemens]
“What Is Man?” (1906)
He that swells in Prosperity will shrink in Adversity.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 2321 (1732)
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If you can convince the lowest white man he’s better than the best colored man, he won’t notice you’re picking his pocket. Hell, give him somebody to look down on, and he’ll empty his pockets for you.
Lyndon B. Johnson (1908–1973) American politician, educator, US President (1963–69)
Comment (1960)
(Source)
Discussing racist graffiti in Tennessee, seen earlier in the day. Recalled in Bill Moyers, "What a Real President Was Like," Washington Post (1988-11-13).
More discussion here: Did Lyndon B. Johnson Say This About The 'Lowest White Man' and 'Best Colored Man'? | Snopes.com.
Prosperity has damn’d more Souls, than all the Devils together.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 3963 (1732)
(Source)
All things […] are best to those who know no better.
Samuel Butler (1835–1902) English novelist, satirist, scholar
“Ignorance”
(Source)
Full passage:The less Judgment any Man ha's the Better he is perswaded of his owne abilities, because he is not capable of understanding anything beyond it, and all things how mean so ever, are best to those who know no better: for beside the naturall affection that he has for himself, which go's very farre, the less he is able to improve and mend his Judgment, the higher value he sets upon it, and can no more correct his own false opinions, when he is at his height, than outgrow his own Stature.
The real persuaders are our appetites, our fears, and above all our vanity. The skillful propagandist stirs and coaches these internal persuaders.
Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 218 (1955)
(Source)
The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.
Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called “Rabbi” by others.[λέγων Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα. φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββί.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 23: 2ff (Matt 23:2-7) (Jesus) [NIV (2011 ed.)]
(Source)
This passage is paralleled in Mark 12:38-39 and Luke 20:45-46.
(Source (Greek)). Other translations:The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.
[KJV (1611)]The scribes and the Pharisees occupy the chair of Moses. You must therefore do what they tell you and listen to what they say; but do not be guided by what they do: since they do not practice what they preach. They tie up heavy burdens and lay them on men's shoulders, but will they lift a finger to move them? Not they! Everything they do is done to attract attention, like wearing broader phylacteries and longer tassels, like wanting to take the place of honour at banquets and the front seats in the synagogues, being greeted obsequiously in the market squares and having people call them Rabbi.
[JB (1966)]The teachers of the Law and the Pharisees are the authorized interpreters of Moses' Law. So you must obey and follow everything they tell you to do; do not, however, imitate their actions, because they don't practice what they preach. They tie onto people's backs loads that are heavy and hard to carry, yet they aren't willing even to lift a finger to help them carry those loads. They do everything so that people will see them. Look at the straps with scripture verses on them which they wear on their foreheads and arms, and notice how large they are! Notice also how long are the tassels on their cloaks! They love the best places at feasts and the reserved seats in the synagogues; they love to be greeted with respect in the marketplaces and to have people call them "Teacher."
[GNT (1976)]The scribes and the Pharisees occupy the chair of Moses. You must therefore do and observe what they tell you; but do not be guided by what they do, since they do not practice what they preach. They tie up heavy burdens and lay them on people's shoulders, but will they lift a finger to move them? Not they! Everything they do is done to attract attention, like wearing broader headbands and longer tassels, like wanting to take the place of honour at banquets and the front seats in the synagogues, being greeted respectfully in the market squares and having people call them Rabbi.
[NJB (1985)]The legal experts and the Pharisees sit on Moses’ seat. Therefore, you must take care to do everything they say. But don’t do what they do. For they tie together heavy packs that are impossible to carry. They put them on the shoulders of others, but are unwilling to lift a finger to move them. Everything they do, they do to be noticed by others. They make extra-wide prayer bands for their arms and long tassels for their clothes. They love to sit in places of honor at banquets and in the synagogues. They love to be greeted with honor in the markets and to be addressed as "Rabbi."
[CEB (2011)]The scribes and the Pharisees sit on Moses’s seat; therefore, do whatever they teach you and follow it, but do not do as they do, for they do not practice what they teach. They tie up heavy burdens, hard to bear, and lay them on the shoulders of others, but they themselves are unwilling to lift a finger to move them. They do all their deeds to be seen by others, for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues 7 and to be greeted with respect in the marketplaces and to have people call them rabbi.
[NRSV (2021 ed.)]
All is vanity and everybody’s vain. Women are terribly vain. So are men — more so, if possible.
Jerome K. Jerome (1859–1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1886)
(Source)
Would the boy you were be proud of the man you are?
Lawrence J. Peter (1919–1990) American educator, management theorist
(Attributed)
Ours is a land rich in resources, stimulating in its glorious beauty, filled with millions of happy homes, blessed with comfort and opportunity. In no nation are the institutions of progress more advanced. In no nation are the fruits of accomplishment more secure. In no nation is the government more worthy of respect. No country is more loved by its people. I have an abiding faith in their capacity, integrity, and high purpose. I have no fears for the future of our country. It is bright with hope.
Herbert Hoover (1874–1964) American engineer, bureaucrat, US President (1929–33)
Speech (1929-03-04), Inaugural Address
(Source)
Seven months before the Black Friday, the Stock Market Crash and the beginning of the Great Depression.
The man who is unable to laugh at his god is a man who does not quite believe in his god. In the Middle Ages, when Christians were really Christians, the burlesque mass flourished, and even bishops took part in it. Today, with not enough faith left in Christendom to make a single martyr, a burlesque mass would end in a lynching — and Jews and Protestants would help pull the rope.
H. L. Mencken (1880–1956) American writer and journalist [Henry Lewis Mencken]
“Pertinent and Impertinent,” Smart Set (Jun 1913) [as Owen Hatteras]
(Source)
Whenever we proclaim the uniqueness of a religion, a truth, a leader, a nation, a race, a part or a holy cause, we are also proclaiming our own uniqueness.
Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 37 (1955)
(Source)
But he was at home there, he might speake his will,
Every cocke is proud on his owne dunghill.John Heywood (1497?-1580?) English playwright and epigrammist
Proverbes, Part 1, ch. 11 (1546)
(Source)
I think your whole life shows in your face and you should be proud of that.
Lauren Bacall (1924–2014) American actress, model [b. Betty Joan Perske]
London Daily Telegraph (2 Mar 1988)
I regret that I am not clear as to what you intend by arisch. I am not of Aryan extraction: that is Indo-Iranian; as far as I am aware none of my ancestors spoke Hindustani, Persian, Gypsy, or any related dialects. But if I am to understand that you are enquiring whether I am of Jewish origin, I can only reply that I regret that I appear to have no ancestors of that gifted people. My great-great-grandfather came to England in the eighteenth century from Germany: the main part of my descent is therefore purely English, and I am an English subject — which should be sufficient. I have been accustomed, nonetheless, to regard my German name with pride, and continued to do so throughout the period of the late regrettable war, in which I served in the English army. I cannot, however, forbear to comment that if impertinent and irrelevant inquiries of this sort are to become the rule in matters of literature, then the time is not far distant when a German name will no longer be a source of pride.
J.R.R. Tolkien (1892–1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
Letter to Rütten & Loening Publishing (1938-07-25)
(Source)
In response to the inquiry by a German publishing house about his ancestry, prior to their releasing a German-language edition of The Hobbit. Tolkien drafted two letters to Stanley Unwin, his agent. Unwin forwarded the other one, which refused to answer the question at all.
The Hobbit did not appear in German until 1957.
When he noticed how the guests chose the places of honor, he told them a parable. “When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host, and the host who invited both of you may come and say to you, ‘Give this person your place,’ and then in disgrace you would start to take the lowest place.
“But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, ‘Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you.
“For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”[Ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς, Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ᾽ αὐτοῦ, καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν.
ἀλλ᾽ ὅταν κληθῇς, πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι, Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι.
ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 14: 7ff (Luke 14:7–11) (Jesus) [NRSV (2021 ed.)]
(Source)
No Synoptic parallels.
(Source (Greek)). Other translations:And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, 8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
[KJV (1611)]He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, "When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, 'Give up your place to this man.' And then, to your embarrassment, you would have to go and take the lowest place.
"No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, 'My friend, move up higher.' In that way, everyone with you at the table will see you honoured.
"For everyone who exalts himself will be humbled, and the man who humbles himself will be exalted."
[JB (1966)]He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, "When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, and the person who invited you both may come and say, 'Give up your place to this man.' And then, to your embarrassment, you will have to go and take the lowest place.
"No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, 'My friend, move up higher.' Then, everyone with you at the table will see you honoured.
"For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up."
[NJB (1985)]Jesus noticed how some of the guests were choosing the best places, so he told this parable to all of them: “When someone invites you to a wedding feast, do not sit down in the best place. It could happen that someone more important than you has been invited, and your host, who invited both of you, would have to come and say to you, ‘Let him have this place.’ Then you would be embarrassed and have to sit in the lowest place.
"Instead, when you are invited, go and sit in the lowest place, so that your host will come to you and say, ‘Come on up, my friend, to a better place.’ This will bring you honor in the presence of all the other guests.
"For those who make themselves great will be humbled, and those who humble themselves will be made great.”
[GNT (1992 ed.)]When Jesus noticed how the guests sought out the best seats at the table, he told them a parable. “When someone invites you to a wedding celebration, don’t take your seat in the place of honor. Someone more highly regarded than you could have been invited by your host. The host who invited both of you will come and say to you, ‘Give your seat to this other person.’ Embarrassed, you will take your seat in the least important place.
"Instead, when you receive an invitation, go and sit in the least important place. When your host approaches you, he will say, ‘Friend, move up here to a better seat.’ Then you will be honored in the presence of all your fellow guests.
"All who lift themselves up will be brought low, and those who make themselves low will be lifted up."
[CEB (2011)]
BECKET: Saintliness is also a temptation.
Jean Anouilh (1910–1987) French dramatist
Becket or The Honor of God [Becket ou l’honneur de Dieu], Act 3 (1959)
For such is the nature of men that howsoever they may acknowledge many others to be more witty, or more eloquent or more learned, yet they will hardly believe there be many so wise as themselves; for they see their own wit at hand, and other men’s at a distance.
Even in common people, conceit has the virtue of making them cheerful; the man who thinks his wife, his baby, his house, his horse, his dog, and himself severally unequalled, is almost sure to be a good-humored person, though liable to be tedious at times.
Oliver Wendell Holmes, Sr. (1809–1894) American poet, essayist, scholar
Article (1857-11), “The Autocrat of the Breakfast-Table,” Atlantic Monthly
Collected in The Autocrat of the Breakfast-Table, ch. 1 (1858)
A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his.
In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.Ralph Waldo Emerson (1803–1882) American essayist, lecturer, poet
Essay (1841), “Self-Reliance,” Essays: First Series, No. 2
(Source)
This essay was inspired by his reading of Walter Savage Landor in 1833, with passages pulled from his lecture "Individualism," last in his course on "The Philosophy of History" (1836–1837), with other passages from the lectures "School," "Genius," and "Duty" in his course on "Human Life" (1838–1839).
Poor Nations are hungry, and rich Nations are proud, and Pride and Hunger will ever be at Variance.
Jonathan Swift (1667–1745) English writer and churchman
Gulliver’s Travels, Part 4 “Voyage to the Land of the Houyhnhnms,” ch. 5 (1726)
(Source)
The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.
Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 1, ch. 2, § 9 (1951)
(Source)
LUCIFER: I had the hubris originally to regard myself as a collaborator, as a co-author …. Very rapidly I found myself reduced to the status of character, following something of a disagreement in the fundamental direction of the Creation. Now I sometimes feel I’m simply waiting around to see which of us was right, which was wrong.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Sandman, Book 9. The Kindly Ones, # 69 “The Kindly Ones” (1995-07)
(Source)
‘Tis an old maxim in the schools,
That flattery’s the food of fools;
Yet now and then your men of wit
Will condescend to take a bit.Jonathan Swift (1667–1745) English writer and churchman
“Cadenus and Vanessa,” l. 766ff (1713)
(Source)
Those very philosophers even in the books which they write about despising glory, put their own names on the title-page. In the very act of recording their contempt for renown and notoriety, they desire to have their own names known and talked of.
[Ipsi illi philosophi etiam illis libellis, quos de contemnenda gloria scribunt, nomen suum inscribunt; in eo ipso in quo praedicationem nobilitatemque despiciunt, praedicari de se, ac nominari volunt.]
Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 11 / sec. 26 (62 BC) [tr. Yonge (1856)]
(Source)
Cicero uses a similar line in the later Tusculan Disputations, 1.15/34 (45 BC).
(Source (Latin)). Other translations:For celebrated philosophers themselves inscribed their name even on the lampoons which they wrote on contempt of fame; in that very thing in which they despise publicity and nobility, they wish themselves to be made public and to merit a name.
[tr. M'Donogh Mahony (1886)]Even those very philosophers who write treatises on the despising of fame, put their names on the title-page; in the very place in which they deprecate self-advertisement and notoriety they take steps to have themselves advertised and made notorious.
[ed. Harbottle (1897)]Those philosophers themselves, even in those pamphlets which they write concerning despising glory, will inscribe their names: in this (case) itself, in which they despise commendation and renown they wish to be commended concerning themselves, and (that) themselves to (should) be named.
[tr. Dewey (1916)]Why, upon the very books in which they bid us scorn ambition philosophers inscribe their names! They seek advertisement and publicity for themselves on the very page whereon they pour contempt upon advertisement and publicity.
[tr. Watts (Loeb) (1923)]Those great philosophers themselves, in the very books which they compose on the subject of despising glory, write their own names upon the title-pages; and in the very thing wherein they look down on public praise and a name of renown, they claim to be publicly praised and named.
[tr. Allcroft/Plaistowe (c. 1925)]The very philosophers themselves, even in those books which they write on contempt of glory, inscribe their names; in that very work in which they profess scorn for notice and reputation, they wish to be advertised and celebrated.
[tr. Guinach (1962)]The philosophers who write treatises "on despising glory" actually inscribe their own names on those very books! In the actual writings in which they scorn publicity and fame they want to be publicized and named!
[tr. Berry (2000)]
Few men are sufficiently discerning to appreciate all the evil they do.
[Il n’y a guère d’homme assez habile pour connoître tout le mal qu’il fait.]
François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶269 (1665-1678) [tr. Tancock (1959), ¶269]
(Source)
First appeared in the 2nd (1666) edition. In manuscript, it reads "... assez pénétrant pour apercevoir tout le mal qu’il fait."
(Source (French)). Other translations:There are but few Men Wise enough to know all the Mischief Wisdom does.
[tr. Stanhope (1694), ¶270]There are but few Men wise enough to know all the Mischief they do.
[tr. Stanhope (1706), Powell ed., ¶269]Few men are able to know all the ill they do.
[pub. Donaldson (1783), ¶5]Few men are able to know all the ill they do.
[ed. Lepoittevin-Lacroix (1797), ¶252]Few of us have abilities to know all the ill we occasion.
[ed. Carvill (1835), ¶3]Scarcely any man is clever enough to know all the evil he does.
[ed. Gowens (1851), ¶280]No man is clever enough to know all the evil he does.
[tr. Bund/Friswell (1871), ¶269]No one is sufficiently keen to realize to the full the harm he does.
[tr. Heard (1917), ¶277]Scarcely any man is clever enough to realize all the harm he does.
[tr. Stevens (1939), ¶269]There is hardly a man clever enough to recognize the full extent of the evil that he does.
[tr. FitzGibbon (1957), ¶269]Almost no one is perceptive enough to realize all the harm he does.
[tr. Kronenberger (1959), ¶269]There is scarcely a man alive clever enough to know all the evil he does.
[tr. Whichello (2016) ¶269]
The desire of the esteem of others is as real a want of nature as hunger — and the neglect and contempt of the world as severe a pain as the gout or stone.
John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Essay (1790), “Discourses on Davila: A Series of Papers on Political History,” No. 4, Gazette of the United States
(Source)
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)
In my heart there may be doubt that I deserve the Nobel award over other men of letters whom I hold in respect and reverence — but there is no question of my pleasure and pride in having it for myself.
John Steinbeck (1902–1968) American writer
Speech (1962-12-10), Nobel Prize acceptance, Stockholm
(Source)
There are two kinds of egotists: Those who admit it and the rest of us.
Lawrence J. Peter (1919–1990) American educator, management theorist
Peter’s Quotations: Ideas for Our Time (1977)
How many crimes committed merely because their authors could not endure being wrong?
Albert Camus (1913–1960) Algerian-French novelist, essayist, playwright
The Fall [La Chute] (1956) [tr. O’Brien]
(Source)
There is nothing that people bear more impatiently, or forgive less, than contempt; and an injury is much sooner forgotten than an insult.
Lord Chesterfield (1694–1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #112 (9 Oct 1746)
Many can bear Adversity but few Contempt.
Thomas Fuller (1654–1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 3340 (1732)
(Source)
Good Sense is a Thing all need, few have, and none think they want.
Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1746 ed.)
(Source)
Patriotism is proud of a country’s virtues and eager to correct its deficiencies; it also acknowledges the legitimate patriotism of other countries, with their own specific virtues. The pride of nationalism, however, trumpets its country’s virtues and denies its deficiencies, while it is contemptuous toward the virtues of other countries. It wants to be, and proclaims itself to be, “the greatest,” but greatness is not required of a country; only goodness is.
Sydney J. Harris (1917–1986) Anglo-American columnist, journalist, author
“What’s Wrong with Being Proud?” Pieces of Eight (1982)
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.
Pride may be allowed to this or that degree, else a man cannot keep up his dignity. In gluttony there must be eating, in drunkenness there must be drinking; ’tis not the eating, nor ’tis not the drinking that is to be blamed, but the excess. So in pride.
John Selden (1584–1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 53.3 “Humility” (1689)
(Source)
All those who try to go it sole alone,
Too proud to be beholden for relief,
Are absolutely sure to come to grief.
Robert Frost (1874–1963) American poet
“Haec Fabula Docet” (1947)
Then, do not have one mind, and one alone
that only your opinion can be right.
Whoever thinks that he alone is wise,
his eloquence, his mind, above the rest,
come the unfolding, shows his emptiness.[μή νυν ἓν ἦθος μοῦνον ἐν σαυτῷ φόρει,
ὡς φὴς σύ, κοὐδὲν ἄλλο, τοῦτ᾽ ὀρθῶς ἔχειν.
ὅστις γὰρ αὐτὸς ἢ φρονεῖν μόνος δοκεῖ,
ἢ γλῶσσαν, ἣν οὐκ ἄλλος, ἢ ψυχὴν ἔχειν,
οὗτοι διαπτυχθέντες ὤφθησαν κενοί.]Sophocles (496–406 BC) Greek tragic playwright
Antigone, l. 705ff [Haemon] (441 BC) [tr. Wyckoff]
(Source)
Original Greek. Other translations:Then cleave not solely to this principle --
Thy words, no other man's, are free from error.
For whoso thinks that he alone is wise,
That his discourse and reason are unmatched,
He, when unwrapt, displays his emptiness.
[tr. Donaldson (1848)]Therefore, my father, cling not to one mood,
And deem not thou art right, all others wrong.
For whoso thinks that wisdom dwells with him,
That he alone can speak or think aright,
Such oracles are empty breath when tried.
[tr. Storr (1859)]Do not, then, bear one mood only in yourself: do not think that your word and no other, must be right. For if any man thinks that he alone is wise -- that in speech or in mind he has no peer -- such a soul, when laid open, is always found empty.
[tr. Jebb (1891)]Oh, do not, then, retain thy will
And still believe no sense but thine
Can judge aright; the man who proudly thinks
None but himself or eloquent or wise,
By time betrayed is branded for an idiot.
[tr. Werner (1892)]Wear not, then, one mood only in thyself; think not that thy word, and thine alone, must be right. For if any man thinks that he alone is wise, -- that in speech, or in mind, he hath no peer, -- such a soul, when laid open, is ever found empty.
[tr. Jebb (1917)]I beg you, do not be unchangeable:
Do not believe that you alone can be right.
The man who thinks that,
The man who maintains that only he has the power
To reason correctly, the gift to speak, to soul ––
A man like that, when you know him, turns out empty.
[tr. Fitts/Fitzgerald (1939), ll. 564 ff]Therefore I say,
Let not your first thought be your only thought.
Think if there cannot be some other way.
Surely, to think your own the only wisdom,
And yours the only word, the only will,
Betrays a shallow spirit, an empty heart.
[tr. Watling (1947), ll. 602 ff]And now, don't always cling to the same anger,
Don't keep saying that this, and nothing else, is right.
If a man believes that he along has a sound mind,
And no one else can speak or think as well as he does,
Then, when people study him, they'll find an empty book.
[tr. Woodruff (2001)]So, don’t be so single-minded. You said it yourself quite rightly: he who thinks that he’s the only one with a brain or a tongue or a soul, if you open him up you’ll find that he’s a hollow man.
[tr. Theodoridis (2004)]So don’t let your mind dwell on just one thought,
that what you say is right and nothing else.
A man who thinks that only he is wise,
that he can speak and think like no one else,
when such men are exposed, then all can see
their emptiness inside.
[tr. Johnston (2005), ll. 799 ff]Do not wear one and only one frame of mind in yourself,
that what you say, and nothing else, is right.
Whoever imagines that he and he alone has sense
or has a tongue or an essence that no other has,
these men, when unfolded, are seen to be empty.
[tr. Tyrell/Bennett]
There is none among them more essential or remarkable, than the passion for distinction. A desire to be observed, considered, esteemed, praised, beloved, and admired by his fellows, is one of the earliest, as well as keenest dispositions discovered in the heart of men. […] Wherever men, women, or children, are to be found, whether they be old or young — rich or poor — high or low — wise or foolish — ignorant or learned — every individual is seen to be strongly actuated by a desire to be seen, heard, talked of, approved and respected, by the people about him, and within his knowledge.
John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Essay (1790), “Discourses on Davila: A Series of Papers on Political History,” No. 4, Gazette of the United States
(Source)
Men who are unhappy, like men who sleep badly, are always proud of the fact.
Bertrand Russell (1872–1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy?” (1930)
(Source)
On the other hand, the cheapest form of pride is national pride; for the man affected therewith betrays a want of individual qualities of which he might be proud, since he would not otherwise resort to that which he shares with so many millions. The man who possesses outstanding personal qualities will rather see most clearly the faults of his own nation, for he has them constantly before his eyes. But every miserable fool, who has nothing in the world whereof he could be proud, resorts finally to being proud of the very nation to which he belongs. In this he finds compensation and is now ready and thankful to defend, “tooth and nail,” all the faults and follies peculiar to it.
[Die wohlfeilste Art des Stolzes hingegen ist der Nationalstolz. Denn er verrät in dem damit Behafteten den Mangel an individuellen Eigenschaften, auf die er stolz sein könnte, indem er sonst nicht zu dem greifen würde, was er mit so vielen Millionen teilt. Wer bedeutende persönliche Vorzüge besitzt, wird vielmehr die Fehler seiner eigenen Nation, da er sie beständig vor Augen hat, am deutlichsten erkennen. Aber jeder erbärmliche Tropf, der nichts in der Welt hat, darauf er stolz sein könnte, ergreift das letzte Mittel, auf die Nation, der er gerade angehört, stolz zu sein. Hieran erholt er sich und ist nun dankbarlich bereit, alle Fehler und Torheiten, die ihr eigen sind, mit Händen und Füßen zu verteidigen.]
Arthur Schopenhauer (1788–1860) German philosopher
Parerga and Paralipomena, Vol. 1, “Aphorisms on the Wisdom of Life [Aphorismen zur Lebensweisheit],” ch. 4 “From What One Imagines [Von dem, was einer vorstellt]” (1851) [tr. Payne (1974)]
(Source)
(Source (German)). Another translation:The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which he can be proud; otherwise he would not have recourse to those which he shares with so many millions of his fellowmen. The man who is endowed with important personal qualities will be only too ready to see clearly in what respects his own nation falls short, since their failings will be constantly before his eyes. But every miserable fool who has nothing at all of which he can be proud adopts, as a last resource, pride in the nation to which he belongs; he is ready and glad to defend all its faults and follies tooth and nail, thus reimbursing himself for his own inferiority.
[tr. Saunders (1890)]The cheapest form of pride however is national pride. For it betrays in the one thus afflicted the lack of individual qualities of which he could be proud, while he would not otherwise reach for what he shares with so many millions. He who possesses significant personal merits will rather recognise the defects of his own nation, as he has them constantly before his eyes, most clearly. But that poor beggar who has nothing in the world of which he can be proud, latches onto the last means of being proud, the nation to which he belongs to. Thus he recovers and is now in gratitude ready to defend with hands and feet all errors and follies which are its own.
[Source]
Too rigid scruples are concealed pride.
[Zu strenge Ford’rung ist verborgner Stolz.]
Johann Wolfgang von Goethe (1749–1832) German poet, statesman, scientist
Iphigenia auf Tauris, Act 4, sc. 4, l. 120 (1787)
Pride goeth before destruction, and an haughty spirit before a fall.
לִפְנֵי־שֶׁ֥בֶר גָּא֑וֹן וְלִפְנֵ֥י כִ֝שָּׁל֗וֹן גֹּ֣בַהּ רֽוּחַ׃
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 20. Proverbs 16:18 (Prov 16:18) [tr. KJV (1611)]
(Source)
Source of the common elided version, "Pride goeth before a fall."
(Source (Hebrew)). Other translations:Pride goes before destruction, a haughty spirit before a fall.
[JB (1966), NJB (1985)]Pride leads to destruction, and arrogance to downfall.
[GNT (1976)]Pride comes before disaster,
and arrogance before a fall.
[CEB (2011)]Pride goes before destruction
and a haughty spirit before a fall.
[NRSV (2021 ed.)]Pride goes before ruin,
Arrogance, before failure.
[RJPS (2023 ed.)]
Everyone complains of his memory, but no one complains of his judgment.
[Tout le monde se plaint de sa mémoire, et personne ne se plaint de son jugement.]
François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶89 (1665-1678)
First appeared in the 2nd (1666) edition. The written manuscript adds "because everyone believes they have a lot of it."
See also Montaigne (1578), Franklin (1745).
(Source (French)). Other translations:Every body complains for want of Memory; but you never find any body complain of the Weakness of his Judgment.
[tr. Stanhope (1694), ¶90]Every one complains of the badness of his memory, but nobody of his judgment.
[pub. Donaldson (1783), ¶263; ed. Lepoittevin-Lacroix (1797), ¶86]Of the want of memory every one complains;, but nobody of the want of judgment.
[ed. Carvill (1835), ¶263]Every one complains of his memory, and no one complains of his judgment.
[ed. Gowens (1851), ¶92]Everyone blames his memory, no one blames his judgment.
[tr. Bund/Friswell (1871), ¶89]Everyone blames his memory, no one his judgment.
[tr. Heard (1917), ¶89]Everyone finds fault with his memory, but none with his judgement.
[tr. Stevens (1939), ¶89]Everyone complains of his memory, none of his judgment.
[tr. FitzGibbon (1957), ¶89]Everyone complains of his memory and no one complains of his judgment.
[tr. Kronenberger (1959), ¶89]Everybody complains of his memory, but nobody of his judgment.
[tr. Tancock (1959), ¶89]Everybody complains of his memory; but when did you ever hear anybody complain about his judgement?
[tr. Whichello (2016), ¶89]
There are none so blind as those who think they can see.
Graham Ericsson (b. 1961) American technologist, writer, aphorist
Journal (undated)
Frightful this is in a sense, but it is true, and every one who has merely some little knowledge of the human heart can verify it: there is nothing to which a man holds so desperately as to his sin.
Søren Kierkegaard (1813–1855) Danish philosopher, theologian
Three Discourses at the Communion on Fridays
The empty pageant; a stage play; flocks of sheep, herds of cattle; a tussle of spearmen; a bone flung among a pack of curs; a crumb tossed into a pond of fish; ants, loaded and laboring; mice, scared and capering; puppets, jerking on their strings — that is life.
In the midst of it all you must take your stand, good-temperedly and without disdain, yet always aware that a man’s worth is no greater than the worth of his ambitions.[Πομπῆς κενοσπουδία, ἐπὶ σκηνῆς δράματα, ποίμνια, ἀγέλαι, διαδορατισμοί, κυνιδίοις ὀστάριον ἐρριμμένον, ψωμίον εἰς τὰς τῶν ἰχθύων δεξαμενάς, μυρμήκων ταλαιπωρίαι καὶ ἀχθοφορίαι, μυιδίων ἐπτοημένων διαδρομαί, σιγιλλάρια νευροσπαστούμενα.
χρὴ οὖν ἐν τούτοις εὐμενῶς μὲν καὶ μὴ καταφρυαττόμενον ἑστάναι, παρακολουθεῖν μέντοι, ὅτι τοσούτου ἄξιος ἕκαστός ἐστιν, ὅσου ἄξιά ἐστι ταῦτα περὶ ἃ ἐσπούδακεν.]Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 3 (7.3) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Other translations:Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world.
Among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man's worth more or less.
[tr. Casaubon (1634)]Gazing after Triumphs, and Cavalcades; the Diversions of the Stage-Farms well stock'd with Flocks and Herds; contests for Victory in the Field; These are the little Pleasures, and concerns of Mortals. Would you have a farther Illustration, and see an Image of them elsewhere? Fancy then that you saw two or three Whelps quarrelling about a Bone; Fishes scrambling for a Bait, Pismires in a peck of troubles about the Carriage of a Grain of Wheat; Mice frighted out of their Wits, and scouring cross the Room; Poppets danced upon a Wire, &c.
And after all, tho' Humane Life is but ordinary, and trifling, a Wise Man must be easie and Good-humour'd, and not grow Splenetick, or Haughty upon the Contemplation. Remembring notwithftanding, that the true Bulk and Bigness of a Man, is to be measur'd by the size of his Business, and the Quality of his Inclinations.
[tr. Collier (1701)]The vain solicitude about shows, scenical representations, flocks and herds, skirmishing, little bones cast in for contention among little dogs, baits cast into a fish-pond, the toiling of Ants, and their carrying of burdens, the fluttering of affrighted flies, the involuntary agitations of puppets by wires!
We ought to persist amidst such things with good-nature, without storming at them; and be persuaded that such is the worth of each person, as is the value of the things he pursues.
[tr. Hutcheson/Moor (1742)]A fondness for pompous processions, grand exhibitions on the stage, or skirmishes in the amphitheatre; the care of flocks and herds; these are some of the solemn amusements of mankind; and are of much the same importance as the quarrelling of dogs for a bone, of fishes catching at a bait, an hillock of ants in an uproar about carrying a grain of corn, of mince scampering across a room in a fright, or puppets danced on wires. Such is the bustle of human life!
Let us, however, amidst this ludicrous scene of things not be out of humour, but contemplate it with complacency and benevolence; remembering always to estimate the value of men by the utility of those employments on which they bestow their attention.
[tr. Graves (1792)]The idle business of show, plays on the stage, flocks of sheep, herds, exercises with spears, a bone cast to little dogs, a bit of bread into fishponds, laborings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by strings -- [all alike].
It is thy duty then in the midst of such things to show good humor and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself.
[tr. Long (1862)]Gazing after shows, the diversions of the stage, farms well stocked with flocks and herds, contests for victory in the field are all much the same. So, too, a bone thrown to puppies, fishes scrambling for a bait, ants laboriously carrying a grain of wheat, mice frighted out of their wits and running away, puppets danced upon a wire.
And in the midst of them a wise man must be good-humored, and not grow haughty in the contemplation. Remembering, notwithstanding, that the true worth of a man is to be measured by the objects he pursues.
[tr. Collier/Zimmern (1887)]A mimic pageant, a stage spectacle, flocking sheep and herding cows, an armed brawl, a bone flung to curs, a crumb dropped in the fish-tanks, toiling of burdened ants, the scamper of scurrying mice, puppets pulled with strings -- such is life.
In such surroundings you must take your stand, considerate and undisdainful; yet understand the while, that the measure of the man's worth is the worth of his aims.
[tr. Rendall (1898)]Your vain concern for shows, for stage plays, for flocks and herds, your little combats, are as bones cast for the contention of puppies, as baits dropped into a fishpond, as the toil of ants and the burdens that they bear, as the scampering of frightened mice, or the antics of puppets jerked by wires.
It is then your duty amid all this to stand firm, kindly and not proud, yet to understand that a man’s worth is just the worth of that which he pursues.
[tr. Hutcheson/Chrystal (1902)]Empty love of pageantry, stage-plays, flocks and herds, sham-fights, a bone thrown to lap-dogs, crumbs cast in a fish-pond, painful travail of ants and their bearing of burdens, scurryings of scared little mice, puppets moved by strings.
Amid such environment therefore thou must take thy place graciously and not "snorting defiance," nay thou must keep abreast of the fact that everyone is worth just so much as those things are worth in which he is interested.
[tr. Haines (Loeb) (1916)]A procession's vain pomp, plays on a stage, flocks, herds, sham fights, a bone thrown to puppies, a crumb into fishponds, toiling and moiling of ants carrying their loads, scurrying of startled mice, marionettes dancing to strings.
Well, then, you must stand up in all this, kindly and not carrying your head proudly; yet understand that every man is worth just so much as the worth of what he has set his heart upon.
[tr. Farquharson (1944)]The idle pageantry of a procession, plays on the stage, flocks and herds, the clahsing of spears, a bone tossed to puppies, a scrap of bread cast into a fishpond, the wretched labours of overladen ants, the scurryings of stargled mice, puppets pulled about on their strings.
You must take your place, then, in the midst of all this, with a good grace and without assuming a scornful air; and yet, at the same time, keep in mind that a person's worth is measured by the worth of what he has set his heart on.
[tr. Hard (1997 ed.)]Pointless bustling of processions, opera arias, herds of sheep and cattle, military exercises. A bone flung to pet poodles, a little food in the fish tank. The miserable servitude of ants, scampering of frightened mice, puppets jerked on strings.
Surrounded as we are by all of this, we need to practice acceptance. Without disdain. But remembering that our own worth is measured by what we devote our energy to.
[tr. Hays (2003)]The empty pomp of a procession, plays on the stage, flocks and herds, jousting shows, a bone thrown to puppies, tit-bits into the fishponds, ants toiling and carrying, the scurries of frightened mice, puppets dancing on their strings.
Well, amid all this you must keep yourself tolerant -- do not snort at them. But bear in mind that a person’s worth is measured by the worth of what he values.
[tr. Hammond (2006)]The idle pageantry of a procession, plays on a stage, flocks and herds, the clashing of spears, a bone tossed to puppies, a scrap of bread cast into a fishpond, the wretched labours of overladen ants, the scurryings of startled mice, puppets pulled about on their strings.
You must take your place, then in, the midst of all this, with a good grace and without assuming a scornful air; and yet, at the same time, keep in mind that a person's worth is measured by the worth of what he has set his heart on.
[tr. Hard (2011 ed.)]Each man is as worthy as his endeavours are worthy.
[ed. Taplin (2016)]
It is amazing what you can accomplish if you do not care who gets the credit.
Harry S Truman (1884–1972) US President (1945–1953)
(Spurious)
There is nothing contemporary to Truman indicating this is a valid quotation of his. The earliest instance of crediting Truman seems to be by Hugh Sidey in Time (7 Nov 1988).
A variant of this quote was also attributed to Ronald Reagan, apparently due to a plaque he kept in his office:There is no limit to what a man can do or where he can go if he does not mind who gets the credit.
More discussion of the quote and its actual origins going back to 1863: A Man May Do an Immense Deal of Good, If He Does Not Care Who Gets the Credit – Quote Investigator. See also Montague.
To know a man, observe how he wins his object, rather than how he loses it; for when we fail, our pride supports us; when we succeed, it betrays us.
Charles Caleb "C. C." Colton (1780–1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 265 (1820)
(Source)
Many would be wise if they did not think themselves wise.
[Serían sabios algunos si no creyesen que lo son.]
Baltasar Gracián y Morales (1601–1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 176 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Other translations:Some would be wise, if they did not think themselves so.
[Flesher ed. (1685)]Some would be wise if they did not believe themselves wise.
[tr. Fischer (1937)]Some would be sages if they did not believe they were so already.
[tr. Maurer (1992)]
A little learning is a dangerous thing;
Drink deep, or taste not the Pierian Spring:
There shallow draughts intoxicate the brain,
And drinking largely sobers us again.Alexander Pope (1688–1744) English poet
“An Essay on Criticism,” Part 2, ll. 15-18 (1711)
(Source)
In Greek mythology, the Pierian Spring was sacred to the Muses, representing the metaphorical source of knowledge.
The first line is more commonly paraphrased as "A little knowledge is a dangerous thing."
Flattery is counterfeit money which, but for vanity, would have no circulation.
[La flatterie est une fausse monnaie qui n’a de cours que par notre vanité]
François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶158 (1665-1678) [tr. Kronenberger (1959)]
(Source)
First present in the 5th ed. (1678).
(Source (French)). Other translations:Flattery is like false Money, and if it were not for our own Vanity could never pass in Payment.
[tr. Stanhope (1694), Book 2, ¶104; Stanhope (1706 ed.), ¶517]Flattery is a sort of bad money, to which our vanity gives currency.
[pub. Donaldson (1783), ¶145; ed. Lepoittevin-Lacroix (1797), ¶152]Flattery may be considered as a sort of bad money, to which our vanity gives currency.
[ed. Carvill (1835), ¶128]Flattery is a false coin, which only derives its currency from our vanity.
[ed. Gowens (1851), ¶270]Flattery is base coin to which only our vanity gives currency.
[tr. Bund/Friswell (1871), ¶158]Flattery is a counterfeit coinage, current only because our vanity accepts it.
[tr. Heard (1917), ¶266]Flattery is a counterfeit coinage to which our vanity alone gives currency.
[tr. Stevens (1939), ¶158; tr. FitzGibbon (1957), ¶158]Flattery is a spurious coinage only made current by our vanity.
[tr. Tancock (1959), ¶158]Flattery is a kind of counterfeit currency, which is put in circulation only by our vanity.
[tr. Whichello (2016) ¶158]
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)). Other 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]
Man prefers to believe what he wants to be true. He rejects what is difficult because he is too impatient to make the investigation; he rejects sensible ideas, because they limit his hopes; he rejects the deeper truths of nature because of superstition; he rejects the light of experience, because he is arrogant and fastidious, believing that the mind should not be seen to be spending its time on mean, unstable things; and he rejects anything unorthodox because of common opinion. In short, emotion marks and stains the understanding in countless ways which are sometimes impossible to perceive.
[Quod enim mavult homo verum esse, id potius credit. Rejicit itaque difficilia, ob inquirendi impatientiam; sobria, quia coarctant spem; altiora naturae, propter superstitionem; lumen experientiae, propter arrogantiam et fastum, ne videatur mens versari in vilibus et fluxis; paradoxa, propter opinionem vulgi; denique innumeris modis, iisque interdum imperceptibilibus, affectus intellectum imbuit et inficit.]
Francis Bacon (1561–1626) English philosopher, scientist, author, statesman
Instauratio Magna [The Great Instauration], Part 2 “Novum Organum [The New Organon],” Book 1, Aphorism # 49 (1620) [tr. Silverthorne (2000)]
(Source)
See Demosthenes.
(Source (Latin)). Other translations:For man always believes more readily that which he prefers. He, therefore, rejects difficulties for want of patience in investigation; sobriety, because it limits his hope; the depths of nature, from superstition; the light of experiment, from arrogance and pride, lest his mind should appear to be occupied with common and varying objects; paradoxes, from a fear of the opinion of the vulgar; in short, his feelings imbue and corrupt his understanding in innumerable and sometimes imperceptible ways.
[tr. Wood (1831)]For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
[tr. Spedding (1858)]For man more readily believes what he wishes to be true. And so it rejects difficult things, from impatience of inquiry; -- sober things, because they narrow hope; -- the deeper thigns of Nature, from superstition; -- the light of experience, from arrogance and disdain, lest the mind should seem to be occupied with worthless and changing matters; -- paradoxes, from a fear of the opinion of the vulgar: -- in short, the affections enter and corrupt the intellect in innumerable ways, and these sometimes imperceptible.
[tr. Johnson (1859)]For a man is more likely to believe something if he would like it to be true. Therefore he rejectsIn short, there are countless ways in which, sometimes imperceptibly, a person’s likings colour and infect his intellect.
- difficult things because he hasn’t the patience to research them,
- sober and prudent things because they narrow hope,
- the deeper things of nature, from superstition,
- the light that experiments can cast, from arrogance and pride (not wanting people to think his mind was occupied with trivial things),
- surprising truths, out of deference to the opinion of the vulgar.
[tr. Bennett (2017)]
We can forgive people who bore us, but never those whom we bore.
[Nous pardonnons souvent à ceux qui nous ennuient, mais nous ne pouvons pardonner à ceux que nous ennuyons.]
François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶304 (1665-1678) [tr. Heard (1917), ¶311]
(Source)
This first appeared in the 3rd (1671) edition.
(Source (French)). Other translations:We often forgive those that have Injured us, but we can never Pardon those that we have Injured.
[tr. Stanhope (1694), ¶304]We often forgive those who tire us, but cannot forgive those whom we tire.
[pub. Donaldson (1783), ¶481]We easily forgive those who weary us; but we never forgive those who are wearied by us.
[ed. Carvill (1835), ¶408]We often pardon those who weary us, but we cannot pardon those whom we weary.
[ed. Gowens (1851), ¶314]We may forgive those who bore us, we cannot forgive those whom we bore.
[tr. Bund/Friswell (1871), ¶304]We often forgive those who bore us; but we cannot forgive those whom we bore ourselves.
[tr. Stevens (1939), ¶304]We often forgive those who bore us, but that others should find us boring is quite unforgiveable.
[tr. FitzGibbon (1957), ¶304]We often forgive those who bore us; we cannot forgive those whom we bore.
[tr. Kronenberger (1959), ¶304]We often forgive those who bore us, but we cannot forgive those who find us boring.
[tr. Tancock (1959), ¶304]We often forgive those who bore us; but never can we forgive those we have bored.
[tr. Whichello (2016) ¶304]
What is the first business of one who studies philosophy? To part with self-conceit. For it is impossible for any one to begin to learn what he thinks that he already knows.
Epictetus (c. 55-c. 135 AD) Greek (Phrygian) Stoic philosopher [Ἐπίκτητος, Epíktētos]
The Discourses, ch. 17, “How To Apply General Principles to Particular Cases” (c. AD 101-108)
Other translations: "It is impossible for a man to begin to learn what he thinks he knows." [tr. Long (1890)]
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)]
The vanity of being known to be trusted with a secret, is generally one of the chief motives to disclose it; for however absurd it may be thought to boast an honour by an act which shows that it was conferred without merit, yet most men seem rather inclined to confess the want of virtue than of importance, and more1 show their influence, though at the expense of their probity, than glide through lift with no other pleasure than the private consciousness of fidelity; which, while it is preserved, must be without praise, except from the single person who tries and knows it.
Samuel Johnson (1709–1784) English writer, lexicographer, critic
Essay (1750-05-01), The Rambler, No. 13
(Source)
DAUPHIN: Self-love, my liege, is not so vile a sin
As self-neglecting.William Shakespeare (1564–1616) English dramatist and poet
Henry V, Act 2, sc. 4, l. 80ff (2.4.80-81) (1599)
(Source)
Many are stubborn in pursuit of the path they have chosen, few in pursuit of the goal.
[Viele sind hartnäckig in Bezug auf den einmal eingeschlagenen Weg, Wenige in Bezug auf das Ziel.]
Friedrich Nietzsche (1844–1900) German philosopher and poet
Human, All Too Human [Menschliches, Allzummenschliches], Part 1, ch. 9 “Man Alone with Himself [Der Mensch mit sich allein],” ¶ 494 (1878)
(Source)
This is a frequent translation of this passage, but I cannot find the original translator.
(Source (German)). Other translations:Many are obstinate with regard to the once-chosen path, few with regard to the goal.
[tr. Zimmern (1909)]Many people are obstinate about the path once it is taken, few people about the destination.
(tr. Faber/Lehmann (1984)]Many are obstinate with regard to the path once they have entered upon it, few with regard to the goal.
[tr. Hollingdale (1986)]
POSITIVE, adj. Mistaken at the top of one’s voice.
Ambrose Bierce (1842–1914?) American writer and journalist
“Positive,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1906-03-16) and the "Cynic's Dictionary" column in the San Francisco Examiner (1906-03-21).
Human beings, who are almost unique in having the ability to learn from the experiences of others, are also remarkable for their apparent disinclination to do so.
Douglas Adams (1952–2001) English author, humorist, screenwriter
Last Chance to See, ch. 4 (1990) [with Mark Carwardine]
(Source)
The source BBC Radio documentary (1989-10-04) can no longer be played at the BBC site.
Adams reading the 1992 audiobook can be heard here.
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)
The strongest poison ever known
Came from Caesar’s laurel crown.William Blake (1757–1827) English poet, mystic, artist
“Auguries of Innocence,” l. 97 (1803)
(Source)
“God does indeed forbid,” said Radulfus dryly, “that we should make more of our virtues or our failings than is due. More than your due you shall not have of, neither praise nor blame.”
Ellis Peters (1913–1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Cadfael Chronicles No. 14, The Rose Rent, ch. 2 (1986)
(Source)
Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the gods.
[Wer es unternimmt, auf dem Gebiet der Wahrheit und der Erkenntnis als Autoritat aufzutreten, scheitert am Gelachter der Gotter.]
Albert Einstein (1879–1955) German-American physicist
Essay (1953-05-23), “Aphorisms for Leo Baeck [Neun Aphorismen], No. 8, Essays Presented to Leo Baeck on the Occasion of His Eightieth Birthday (1954) [Einstein Archives 28-962]
(Source)
Leo Baeck (1873-1956) was a noted a German rabbi, scholar, and theologian.
(Source (German)). Another translation:He who endeavors to present himself as an authority in matters of truth and cognition, will be wrecked by the laughter of the gods.
[Source]
