We readily acknowledge in others an advantage in courage, in bodily strength, in experience, in agility, in beauty; but an advantage in judgment we yield to no one. And the arguments that come from simple natural reasoning in others, we think we would have found if we had merely glanced in that direction.
[Nous reconnoissons aysément és autres, l’advantage du courage, de la force corporelle, de l’experience, de la disposition, de la beauté: mais l’advantage du jugement; nous ne le cedons à personne: Et les raisons qui partent du simple discours naturel en autruy, il nous semble qu’il n’a tenu qu’à regarder de ce costé-là, que nous ne les ayons trouvees.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Frame (1943)]
(Source)
This essay was in the 1st (1580) edition, as was this passage (Screech identifies parts of the passage as being part of the final (1595) edition).
See La Rochefoucauld (1666), Franklin (1745).
(Source (French)). Alternate translations:We easily know in others, the advantage of courage, of bodily strength, of experience, of disposition and of beautie, but we never yeelde the advantage of judgement to any body: And the reasons, which part from the simple naturall discourse in others, we thinke, that had we but looked that way, we had surely found them.
[tr. Florio (1603)]We readily enough confess an advantage of courage, strength, experience, geod-nature, and beauty in others; but an advantage in judgment we yield to none, and the reasons that simply proceed from the natural sense of others, we think, if we had but turned our thoughts that way, we should ourselves have found them out.
[tr. Cotton (1686)]We easily enough confess in others an advantage of courage, strength, experience, activity, and beauty, but an advantage in judgment we yield to none; and the reasons that proceed simply from the natural conclusions of others, we think, if we had but turned our thoughts that way, we should ourselves have found out as well as they.
[tr. Cotton/Hazlitt (1877)]We easily recognise in others superiority of courage, of bodily strength, of experience, of activity, of beauty, of rank; but superiority of judgement we concede to no one; and the reasonings that proceed from simple natural intelligence in another, it seems to us that, had we but looked in that direction, we should have found them.
[tr. Ives (1925)]We readily recognize in others a superiority in courage, physical strength, experience, agility, or beauty. But a superior judgement we concede to nobody. And we think that we could ourselves have discovered the reasons which occur naturally to others, if only we had looked in the same direction.
[tr. Cohen (1958)]In others we readily acknowledge superior courage, physical strength, experience, agility and beauty: but superior judgement we concede to none. And such arguments in another as derive from pure inborn wit we think that we would have discovered too if only we had looked at things from the same angle.
[tr. Screech (1987)]
Quotations about:
self-assessment
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
MEDEA: Let no one think of me
As humble or weak or passive; let them understand
I am of a different kind: dangerous to my enemies,
Loyal to my friends. To such a life glory belongs.[ΜΉΔΕΙΑ:μηδείς με φαύλην κἀσθενῆ νομιζέτω
μηδ᾽ ἡσυχαίαν, ἀλλὰ θατέρου τρόπου,
βαρεῖαν ἐχθροῖς καὶ φίλοισιν εὐμενῆ:
810τῶν γὰρ τοιούτων εὐκλεέστατος βίος.]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 807ff (431 BC) [tr. Vellacott (1963)]
(Source)
(Source (Greek)). Other translations:None shall think lightly of me, as if weak,
Of courage void, or with a soul too tame,
But form'd by Heaven in a far different mould.
The terror of my foes, and to my friends
Benignant : for most glorious are the lives
Of those who act with such determin'd zeal.
[tr. Wodhull (1782)]Let me not be deem'd
A poor, low-thoughted, tame, and timid thing:
No; to my foes relentless is my soul,
But to my friends all gentleness; and such
Are held through life in honour's highest rank.
[tr. Potter (1814)]Let none believe me weak and lethargic
Nor tame in spirit, but far other souled;
Dour to my foes, but to my friends most helpful:
For the lives of such do wear the nobler grace.
[tr. Webster (1868)]Let no one deem me a poor weak woman who sits with folded hands, but of another mould, dangerous to foes and well-disposed to friends; for they win the fairest fame who live their life like me.
[tr. Coleridge (1891)]Let no one think me mean-spirited and weak, nor of a gentle temper, but of a contrary disposition to my foes relentless, and to my friends kind: for the lives of such sort are most glorious.
[tr. Buckley (1892)]Let none account me impotent, nor weak,
Nor meek of spirit! — Nay, in other sort,
Grim to my foes, and kindly to my friends,
For of such is the life most glorious.
[tr. Way (Loeb) (1894)]Names have I
Among your folk? One light? One weak of hand?
An eastern dreamer? — Nay, but with the brand
Of strange suns burnt, my hate, by God above,
A perilous thing, and passing sweet my love!
For these it is that make life glorious.
[tr. Murray (1906)]Let no man think of me as mean or weak
Or a quiet soul, -- nay very far from it! --
As dangerous a foe as loyal friend.
For such are they that live most honourable.
[tr. Lucas, ed. Higham (1938)]Let no one think me a weak one, feeble-spirited,
A stay-at-home, but rather just the opposite,
One who can hurt my enemies and help my friends;
For the lives of such persons are most remembered.
[tr. Warner (1944)]Let no one think of me as “poor” or “weak”
Or “retiring”, but quite the contrary, a millstone
Around my enemies’ necks, a boon to my friends.
The lives of people like that are most renowned.
[tr. Podlecki (1989)]Let no one think me weak, contemptible, untroublesome. No, quite the opposite, hurtful to foes, to friends kindly. Such persons live a life of greatest glory.
[tr. Kovacs (Loeb) (1994)]Let no one think me a weak and feeble woman, or one to let things pass, but rather one of the other sort, a generous friend but an enemy to be feared. It is people like that who achieve true fame in life.
[tr. Davie (1996)]Let no one think that I am some weak and sickly woman, or one of those quiet spirits!
Quite the opposite! I am most friendly to my friends and most fearsome to my enemies. It’s only people like me who live a life of glory.
[tr. Theodoridis (2004)]Let no one think that I am mean or weak
nor peaceful, but of the other sort,
a weight upon my enemies but to my friends most kind.
It is to such people the heroic way of life belongs.
[tr. Luschnig (2007)]Let no one think that I’m a trivial woman,
a feeble one who sits there passively.
No, I’m a different sort — dangerous
to enemies, but well disposed to friends.
Lives like mine achieve the greatest glory.
[tr. Johnston (2008), l. 957ff]Let no one think me weak, worthless, or docile. Let me be thought the opposite of these: harsh with my ehemies, gentle with my friends. Such people live lives of great renown.
[tr. Kovacs / Kitzinger (2016)]Let no one think me weak, contemptible,
untroublesome; no, quite the opposite,
hurtful to foes, kindly to friends;
such persons live a life of greatest glory.
[tr. Kovacs; ed. Yeroulanos (2016)]Let no one think me insignificant or weak,
or gentle -- I am quite the opposite;
a heavy burden on my enemies
and a great help to my friends;
people like this live the most glorious life.
[tr. Ewans (2022)]Let no one consider me trifling and weak, as one who lives in serenity [hēsukhiā], but of another mold: dangerous to enemies [ekhthroi], and well-disposed to philoi. They win the fairest kleos who live their life like me.
[tr. Coleridge / Ceragioli / Nagy / Hour25]Let no one think of me as weak, contemptible, untroublesome. No, quite the opposite: hurtful to foes, to friends kindly. Such people live a life of greatest glory.
[tr. Kovacs / Zhang / Rogak]
There is another kind of “glory”: conceiving too high an opinion of our worth. This is an undeserved feeling by which we value ourselves, and that makes us think ourselves different than we are, just as the passion of love lends beauties and graces to the object it embraces and makes those smitten by it — with their judgment blurred and altered — find what they love different, and more perfect, than it is.
[Il y a une autre sorte de gloire, qui est une trop bonne opinion, que nous concevons de nostre valeur. C’est un’affection inconsideree, dequoy nous nous cherissons, qui nous represente à nous mesmes, autres que nous ne sommes. Comme la passion amoureuse preste des beautez, & des graces, au subject qu’elle embrasse ; & fait que ceux qui en sont espris, trouvent d’un jugement trouble & alteré, ce qu’ils aiment, autre & plus parfait qu’il n’est.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption]” (1578) [tr. Atkinson/Sices (2012)]
(Source)
This essay and passage were in the 1st (1580) edition.
(Source (French)). Alternate translations:There is another kinde of glorie, which is an over-good opinion we conceive of our worth. It is an inconsiderate affection, wherewith wee cherish our selves, which presents-us unto our selves other then wee are. As an amorous passion addeth beauties, and lendeth graces to the subject it embraceth, and maketh such as are therewith possessed, with a troubled conceite, and distracted Judgement, to deeme what they love, and finde what they affect, to bee other, and seeme more perfect, then in trueth it is. [tr. Florio (1603)]There is another sort of glory, which is the having too good an opinion of our own merit. It is an inconsiderate affection, with which we flatter ourselves, and that represents us to ourselves other than what we truly are: like the passion of love, that lends beauties and graces to the object of it; and makes those who are caught with it, by a depraved and corrupt judgment, consider the thing they love other and more perfect than it is.
[tr. Cotton (1686)]There is another sort of glory, which is the having too good an opinion of our own worth. ’Tis an inconsiderate affection with which we flatter ourselves, and that represents us to ourselves other than we truly are: like the passion of love, that lends beauties and graces to the object, and makes those who are caught by it, with a depraved and corrupt judgment, consider the thing which they love other and more perfect than it is.
[tr. Cotton/Hazlitt (1877)]There is another sort of glory, which is a too high opinion that we conceive of our worth. It is an ill-advised affection with which we flatter ourselves, which represents us to ourselves other than we are; as amourous passion lends beauties and charms to that which it embraces, and causes those who are possessed by it, their judgement being disturbed and diverted, to deem what they love different from what it is, and more perfect.
[tr. Ives (1925)]There is another sort of glory, which is to have too good an opinion of our own worth. It is an unthinking affection with which we flatter ourselves, that represents us to ourselves other than we truly are: like the passion of love, that lends beauties and charms to the object it embraces, and makes those who are possessed by it, with a troubled and corrupt judgment, consider the thing they love other and more perfect than it is.
[tr. Zeitlin (1934)]There is another kind of vainglory, which is an over-good opinion we form of our own worth. It is an unreasoning affection, by which we cherish ourselves, which represents us to ourselves as other than we are; as the passion of love lends beauties and graces to the object it embraces, and makes its victims, with muddled and unsettled judgment, think that what they love is other and more perfect than it is.
[tr. Frame (1943)]There is another kind of glory, which is to have too good an opinion of our own worth. It is an unthinking affection with which we flatter ourselves, and which presents us to ourselves as other than we are; just as the passion of love lends beauties and charms to the object it embraces in such a way that the love's judgement is troubled and distracted, and he finds the lady he loves other and more perfect than she is.
[tr. Cohen (1958)]There is another kind of "glory": the over-high opinion we conceive of our own worth. It is an imprudent affection by which we hold our own self dear, presenting ourself to ourself other than we are, just as passionate love lends grace and beauty to the person it embraces and leads to those who are enraptured by it being disturbed and confused in their judgement, so finding their Beloved other than she is, and more perfect.
[tr. Screech (1987)]
It iz one ov the hardest things on earth for a man to learn, — that he plays a third rate game ov whist.
[It is one of the hardest things on earth for a man to learn — that he plays a third-rate game of whist.]
Though in reviewing the incidents of my Administration I am unconscious of intentional error, I am nevertheless too sensible of my defects not to think it probable that I may have committed many errors. Whatever they may be, I fervently beseech the Almighty to avert or mitigate the evils to which they may tend. I shall also carry with me the hope that my country will never cease to view them with indulgence, and that, after forty-five years of my life dedicated to its service with an upright zeal, the faults of incompetent abilities will be consigned to oblivion, as myself must soon be to the mansions of rest.
George Washington (1732–1799) American military leader, Founding Father, US President (1789–1797)
Letter (1796-09-17), “Farewell Address” [with J. Madison, A. Hamilton]
(Source)
Published in the American Daily Advertiser, Philadelphia (1796-09-19).
“And how are you?” said Winnie-the-Pooh.
Eeyore shook his head from side to side.
“Not very how,” he said. “I don’t seem to have felt at all how for a long time.”A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 4 “Eeyore Loses a Tail” (1926)
(Source)
Be not deceived: it is not that which Men believe of thee will make thee happy or miserable; but that which thou believest of thyself.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2073 (1727)
(Source)
Thy greatest Wisdom consists in being acquainted with thy own Follies.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 1882 (1727)
(Source)
Because I have reached Paris, I am not ashamed of having passed through Newhaven and Dieppe. They were very good places to pass through, and I am none the less at my destination. All my old opinions were only stages on the way to the one I now hold, as itself is only a stage on the way to something else.
Your children are neither as bad nor as good as you imagine. But then, neither are you.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 2 (1963)
(Source)
My code of life and conduct is simply this: work hard, play to the allowable limit, disregard equally the good and bad opinion of others, never do a friend a dirty trick, eat and drink what you feel like when you feel like, never grow indignant over anything, trust to tobacco for calm and serenity, bathe twice a day, modify the aesthetic philosophy of Croce but slightly with that of Santayana and achieve fro one’s self a pragmatic sufficiency in the beauty of the aesthetic surface of life, learn to play at least one musical instrument and then play it only in private, never allow one’s self even a passing thought of death, never contradict anyone or seek to prove anything to anyone unless one gets paid for it in cold, hard coin, live the moment to the utmost of its possibilities, treat one’s enemies with polite inconsideration, avoid persons who are chronically in need, and be satisfied with life always but never with one’s self. An infinite belief in the possibilities of one’s self with a coincidental critical assessment and derogation of one’s achievements, self-respect combined with a measure of self-surgery, aristocracy of mind combined with democracy of heart, forthrightness with modesty or at least good manners, dignity with a quiet laugh, honor and honesty and decency: these are the greatest qualities that men can hope to attain. And as one man, my hope is to attain them.
George Jean Nathan (1892-1958) American editor and critic
“Self-Revelation,” Testament of a Critic (1931)
(Source)
Often have I marvelled how each one of us loves himself above all men, yet sets less store by his own opinion of himself than by that of everyone else.
[Πολλάκις ἐθαύμασα πῶς ἑαυτὸν μὲν ἕκαστος μᾶλλον πάντων φιλεῖ, τὴν δὲ ἑαυτοῦ περὶ αὑτοῦ ὑπόληψιν ἐν ἐλάττονι λόγῳ τίθεται ἢ τὴν τῶν ἄλλων.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 4 (12.4) (AD 161-180) [tr. Haines (Loeb) (1916)]
(Source)
(Source (Greek)). Alternate translations:I have often wondered how it should come to pass, that every man loving himself best, should more regard other men's opinions concerning himself than his own.
[tr. Casaubon (1634), 12.3]I have often wonder'd how it comes to pass, that every Body should love themselves best, and yet value their Neighbours Opinion about themselves, more than their own.
[tr. Collier (1701)]I have often wondered how each man should love himself more than any other; and yet make less account of his own opinion concerning himself, than of the opinions of others.
[tr. Hutcheson/Moor (1742)]I have often wondered, whence it comes to pass, that although every one loves himself more than he does any other man, he should yet pay a greater regard to the opinion of other people concerning him than to his own.
[tr. Graves (1792)]I have often wondered how it is that every man loves himself more than all the rest of men, but yet sets less value on his own opinion of himself than on the opinion of others.
[tr. Long (1862)]I have often wondered how it comes to pass that everybody should love themselves best, and yet value their neighbor's opinion about themselves more than their own.
[tr. Collier/Zimmern (1887)]How strange it is, that every one loves himself above all others, yet attaches less weight to his own view of himself, than to that of other men.
[tr. Rendall (1898)]I have wondered often how it comes that, while every man loves himself beyond all others, yet he holds his own opinion of himself in less esteem than the opinion of others.
[tr. Hutcheson/Chrystal (1902)]I often wonder how it is that every one loves himself more than all the world and yet takes less account of his own judgement of himself than of the judgement of the world.
[tr. Farquharson (1944)]I often marvel how it is that though each man loves himself beyond all else, he should yet value his own opinion of himself less than that of others.
[tr. Staniforth (1964)]I have often marvelled at how everyone loves himself above all others, yet places less value on his own opinion of himself than that of everyone else.
[tr. Hard (1997 ed.); Hard (2011 ed.)]It never ceases to amaze me: we all love ourselves more than other people, but care more about their opinion than our own.
[tr. Hays (2003)]I have often wondered how it is that everyone loves himself more than anyone else, but rates his own judgement of himself below that of others.
[tr. Hammond (2006)]I have often been amazed at how every person loves himself more than he loves others yet places less value on his own judgment of himself than of the judgments of others concerning him.
[tr. Needleman/Piazza (2008)]How is it that every person loves themselves more than any other person, yet still gives more value to the opinions of others than the opinion they hold of themselves?
[tr. McNeill (2019)]
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.
To become different from what we are, we must have some awareness of what we are.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 151 (1955)
(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)
“I have been Foolish and Deluded,” said Pooh, “and I am a Bear of No Brain at All.”
“You’re the Best Bear in All the World,” said Christopher Robin soothingly.A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 3 “Pooh and Piglet Go Hunting” (1926)
(Source)
I desire to conduct the affairs of this administration that if at the end, when I come to lay down the reins of power, I have lost every other friend on earth, I shall at least have one friend left, and that friend shall be down inside of me.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1863-09-30) to the Missouri Committee of Seventy
(Source)
A committee of seventy "Radical Union Men of Missouri," selected by a state convention, visited Lincoln in the White House, demanding immediate abolition of slavery in the border states, the recruitment of Black soldiers to the Union Army, and that action be taken regarding the factional conflicts (Radicals vs Conservatives) stirred up by the state governor and the US military governor overseeing the state militia. This was Lincoln's concluding remark in reply to the committee's petition.
This was not a prepared speech, so there is no "official" version. These words were later reported by Enos Clarke, one of the committee members, as recorded in Ida Tarbell's The Life of Abraham Lincoln (1895). Tarbell's book was a best-seller, and the quotation is usually given as above.
However, Clarke's report as recorded by Walter Stevens in the Missouri State Historical Society book Lincoln and Missouri (1916) is a bit different:It is my ambition and desire to so administer the affairs of the government while I remain President that if at the end I shall have lost every other friend on earth I shall at least have one friend remaining and that one shall be down inside of me.
The difference between the two may be between different instances across the years of Clarke reporting on Lincoln's comments. Neither Tarbell nor Stevens give notes as to when and where their statements from Clarke derive.
