Firmness in decision is often merely a form of stupidity. It indicates an inability to think the same thing out twice.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 5, § 30 (1916)
(Source)
Variant:FIRMNESS: A form of stupidity: proof of an inability to think the same thing out twice.
[A Book of Burlesques, "The Jazz Webster" (1924)]
Quotations about:
reasoning
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Truth that has been merely learned is like an artificial limb, a false tooth, a waxen nose; at best, like a nose made out of another’s flesh; it adheres to us only because it is put on. But truth acquired by thinking of our own is like a natural limb; it alone really belongs to us. This is the fundamental difference between the thinker and the mere man of learning.
[Hingegen klebt die bloß erlernte Wahrheit uns nur an, wie ein angeseßtes Glied, ein falscher Zahn, eine wächserne Nase, oder höchstens wie eine rhinoplastische aus fremdem Fleische. Die durch eigenes Denken erworbene Wahrheit aber gleicht dem natürlichen Gliede: fie allein gehört uns wirklich an. Darauf beruht der Unterschied zwischen dem Denker und dem bloßen Gelehrten.]Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 22 “On Thinking for Oneself [Selbstdenken],” § 260 (1851) [tr. Saunders (1890)]
(Source)
Source (German). Alternate translations:Truth that has been merely learned adheres to us like an artificial limb, a false tooth, a waxen nose, or at best like one made out of another's flesh; truth which is acquired by thinking for oneself is like a natural member: it alone really belongs to us. Here we touch upon the difference between the thinking man and the mere man of learning.
[tr. Dircks (1897)]Truth that has merely been learnt adheres to us only as an artificial limb, a false tooth, a was nose does, or at most like transplanted skin; but a truth won by thinking for ourself is like a natural limb: it alone really belongs to us. This is what determines the difference between a thinker and a mere scholar.
[tr. Hollingdale (1970)]... other hand, the truth acquired through our own thinking is like the natural limb; it alone really belongs to us. On this rests the distinction between the thinker and the mere scholar.
[tr. Payne (1974)]
Those long chains composed of very simple and easy reasonings, which geometers customarily use to arrive at their most difficult demonstrations, had given me occasion to suppose that all the things which come within the scope of human knowledge are interconnected in the same way. And I thought that, provided we refrain froma ccepting anything as true which is not, and always keep to the order required for deducing one thing from another, there can be nothing too remote to be reached in the end or too well hidden to be discovered.
[Ces longues chaînes de raisons, toutes simples et faciles, dont les géomètres ont coutume de se servir pour parvenir à leurs plus difficiles démonstrations, m’avoient donné occasion de m’imaginer que toutes les choses qui peuvent tomber sous la connoissance des hommes s’entresuivent en même façon, et que, pourvu seulement qu’on s’abstienne d’en recevoir aucune pour vraie qui ne le soit, et qu’on garde toujours l’ordre qu’il faut pour les déduire les unes des autres, il n’y en peut avoir de si éloignées auxquelles enfin on ne parvienne, ni de si cachées qu’on ne découvre.]
René Descartes (1596-1650) French philosopher, mathematician
Discourse on Method [Discours de la méthode], Part 2 (1637) [tr. Cottingham, Stoothoff (1985)]
(Source)
(Source (French)). Alternate translations:Those long chains of reasons, (though simple and easie) which the Geometricians commonly use to lead us to their most difficult demonstrations, gave me occasion to imagine, That all things which may fall under the knowledge of Men, follow one the other in the same manner, and so we doe only abstain from receiving any one for true, which is not so, and observe always the right order of deducing them one from the other, there can be none so remote, to which at last we shall not attain; nor so hid, which we shall not discover.
[Newcombe ed. (1649)]The long chains of simple and easy reasonings by means of which geometers are accustomed to reach the conclusions of their most difficult demonstrations, had led me to imagine that all things, to the knowledge of which man is competent, are mutually connected in the same way, and that there is nothing so far removed from us as to be beyond our reach, or so hidden that we cannot discover it, provided only we abstain from accepting the false for the true, and always preserve in our thoughts the order necessary for the deduction of one truth from another.
[tr. Veitch (1850)]Those long chains of reasoning, simple and easy as they are of which geometricians make use in order to arrive at the most difficult demonstrations, had caused me to imagine that all those things which fall under the cognizance of man might very likely be mutually related in the same fashion; and that, provided only that we abstain from receiving anything as true which is not so, and always retain the order which is necessary in order to deduce the one conclusion from the other, there can be nothing so remote that we cannot reach to it, nor to recondite that we cannot discover it.
[tr. Haldane & Ross (1911)]These long chains of perfectly simple and easy reasonings by means of which geometers are accustomed to carry out their most difficult demonstrations had led me to fancy that everything that can fall under human knowledge forms a similar sequence; and that so long as we avoid accepting as true what it not so, and always preserve the right order for deduction of one thing from another, there can be nothing too remote to be reached in the end, or too well hidden to be discovered.
[tr. Ascombe & Geach (1971)]
Tut, man, decide promptly, but never give any reasons for your decisions. Your decisions may be right, but your reasons are sure to be wrong.
William Murray, 1st Earl of Mansfield (1705-1793) British barrister, politician, judge, legal reformer
Quoted in John Cordy Jeaffreson, A Book About Lawyers, Vol. 1, ch. 12 (1867)
(Source)
When asked by the new governor of a West Indies island how to apply the law.
At twenty the will rules; at thirty the intellect; at forty the judgment.
[A los veinte años reina la voluntad, a los treinta el ingenio, a los cuarenta el juicio.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 298 (1647) [tr. Jacobs (1892)]
(Source)
(Source (Spanish)). Alternate translations:At twenty years of age the Will reigns; at thirty the Wit; at fourty, the Judgment.
[Flesher ed. (1685)]At twenty years desire rules us, at thirty, expediency, at forty, judgment.
[tr. Fischer (1937)]When one is twenty, the will reigns; a thirty, the intelligence; at forty, judgment.
[tr. Maurer (1992)]
See also:At 20 years of age the Will reigns; at 30 the Wit; at 40 the Judgment.
[Benjamin Franklin, Poor Richard's Almanack (1741)
The experience of the past two years has proven beyond doubt that no nation can appease the Nazis. No man can tame a tiger into a kitten by stroking it. There can be no appeasement with ruthlessness. There can be no reasoning with an incendiary bomb. We know now that a nation can have peace with the Nazis only at the price of total surrender.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Radio Broadcast (1940-12-29), “Fireside Chat: Arsenal of Democracy”
(Source)
Don’t you believe in flying saucers, they ask me? Don’t you believe in telepathy? — in ancient astronauts? — in the Bermuda triangle? — in life after death?
No, I reply. No, no, no, no, and again no.
One person recently, goaded into desperation by the litany of unrelieved negation, burst out “Don’t you believe in anything?”
“Yes”, I said. “I believe in evidence. I believe in observation, measurement, and reasoning, confirmed by independent observers. I’ll believe anything, no matter how wild and ridiculous, if there is evidence for it. The wilder and more ridiculous something is, however, the firmer and more solid the evidence will have to be.”
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
The Roving Mind (1983)
See Carl Sagan.
In our reasonings concerning matter of fact, there are all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence. A wise man, therefore, proportions his belief to the evidence. […] No testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous, than the fact, which it endeavors to establish.
David Hume (1711-1776) Scottish philosopher, economist, historian, empiricist
An Enquiry Concerning Human Understanding, Sec. 10 “Of Miracles,” Part 1 (1748)
Often given as just, "A wise man proportions his belief to the evidence."
Value of the Skeptic is the resistance to premature conclusions.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1845)
But in stating prudential rules for our government in society I must not omit the important one of never entering into dispute or argument with another. I never yet saw an instance of one of two disputants convincing the other by argument. I have seen many of their getting warm, becoming rude, & shooting one another. Conviction is the effect of our own dispassionate reasoning, either in solitude, or weighing within ourselves dispassionately what we hear from others standing uncommitted in argument ourselves.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Thomas Jefferson Randolph (24 Nov 1808)
All generous minds have a horror of what are commonly called “facts.” They are the brute beasts of the intellectual domain.
The public buys its opinions as it buys its meat, or takes in its milk, on the principle that it is cheaper to do this than to keep a cow. So it is, but the milk is more likely to be watered.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, ch. 17 (1912)
The most perfidious way of damaging a cause is deliberately to defend it with faulty arguments.
[Die perfideste Art, einer Sache zu schaden ist, sie absichtlich mit fehlerhaften Gründen vertheidigen.]
Friedrich Nietzsche (1844-1900) German philosopher and poet
The Gay Science [Die fröhliche Wissenschaft], Book 3, § 191 (1882) [tr. Nauckhoff (2001)]
(Source)
Also known as La Gaya Scienza, The Joyful Wisdom, or The Joyous Science.
(Source (German)). Alternate translations:The most perfidious manner of injuring a cause is to vindicate it intentionally with fallacious arguments.
[tr. Common (1911)]The most perfidious way of harming a cause consists of defending it deliberately with faulty arguments.
[tr. Kaufmann (1974)]One injures a cause in the most perfidious manner by deliberately defending it with erroneous reasons.
[tr. Hill (2018)]
