Perhaps that’s what we all had to do — think out for ourselves what we could believe and how we could live by it. And so I came to the conclusion that you had to use this life to develop the very best that you could develop.
Eleanor Roosevelt (1884–1962) First Lady of the US (1933–1945), politician, diplomat, activist
Essay (1951-12), “This I Believe: Growth that Starts from Thinking,” on Edward R. Murrow, This I Believe, CBS Radio
(Source)
(Source (Audio); start 1:54). The essay was read without a script. The official transcript gives "what we all must do," but the audio clearly says, "what we all had to do."
Collected in Edward P. Morgan (ed.), This I Believe (1952).
Quotations about:
self-correction
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Even the acquisition of knowledge is often much facilitated by the advantages of society: he that never compares his notions with those of others, readily acquiesces in his first thoughts, and very seldom discovers the objections which may be raised against his opinions; he, therefore, often thinks himself in possession of truth, when he is only fondling an errour long since exploded. He that has neither companions nor rivals in his studies, will always applaud his own progress, and think highly of his performances, because he knows not that others have equalled or excelled him. And I am afraid it may be added, that the student who withdraws himself from the world, will soon feel that ardour extinguished which praise or emulation had enkindled, and take the advantage of secrecy to sleep, rather than to labour.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1754-01-19), The Adventurer, No. 126
(Source)
He who puts off the hour to begin living rightly
Is like the yokel who stands at the stream with a sigh:
“I can’t get across. I’ll wait here till it runs dry.”
Meanwhile, it flows, forever flows on and rolls by.[Qui recte vivendi prorogat horam,
rusticus exspectat dum defluat amnis; at ille
labitur et labitur in omne volubilis aevum.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 41ff (1.2.41-42) (20 BC) [tr. Palmer Bovie (1959)]
(Source)
(Source (Latin)). Other translations:Who so dryves of good déedes, he playes the farmers part,
Who will not overslip the brooke whilste that the water falls,
The water runnes, and kepes his course, and ever kepe it shall.
[tr. Drant (1567)]He who defers this work from day to day,
Does on a river's bank expecting stay,
Till the whole stream which stopt him should be gone,
That runs, and as it runs, forever will run on.
[tr. Cowley (17th C)]He that to rule
And square his life, prolongs, is like the Fool
Who staid to have the River first pass by,
Which rowles and rowles to all Eternity.
[tr. Fanshawe; ed. Brome (1666)]So stayes the Clown till th' hasty Brook be dri'd,
But th' everlasting streams still still do glide.
[tr. "Dr. W."; ed. Brome (1666)]He that deferrs to live is like the Clown,
Who waits, expecting till the River's gone:
But that still rouls its Streams, and will roul on.
[tr. Creech (1684)]And sure the man, who has it in his power
To practise virtue, and protracts the hour,
Waits, like the rustic, till the river dried:
Still glides the river, and will ever glide.
[tr. Francis (1747)]He that defers life's task from day to day,
Is like the simple clown who thought to stay
Till the full stream that stopt him should be gone: --
Alas! the tide still rolls and ever will roll on!
[tr. Howes (1845)]He who postpones the hour of living well, like the hind [in the fable], waits till [all the water in] the river be run off: whereas it flows, and will flow, ever rolling on.
[tr. Smart/Buckley (1853)]He who puts off the time for mending, stands
A clodpoll by the stream with folded hands,
Waiting till all the water be gone past;
But it runs on, and will, while time shall last.
[tr. Conington (1874)]He that would mend his life, yet still delays
To set to work, is like the boor who stays
Till the broad stream that bars his way is gone.
But on still flows the stream, and ever will flow on.
[tr. Martin (1881)]Whoever puts off the course of a right life waits, like the rustic, until the stream shall stop. But it rolls on, and will continue to roll on to every age.
[tr. Elgood (1893)]He who puts off the hour of right living is like the bumpkin waiting for the river to run out: yet on it glides, and on it will glide, rolling its flood forever.
[tr. Fairclough (Loeb) (1926)]Any man delaying when he could be living right
is like the hayseed who waits for the river to stop:
it flows and flows -- in fact, it rushes -- forever.
[tr. Fuchs (1977)]The fool waits
For the river to run by, so he can cross, but it runs forever,
On and on, and always will. Now is the time.
[tr. Raffel (1983)]The man who puts off
The time to start living right is like the hayseed
Who wants to cross the river and so he sits there
Waiting for the river to run out of water,
And the river flows by, and it flows on by, forever.
[tr. Ferry (2001)]The man who postpones the hour of reform
is the yokel who waits for the river to pass; but it continues
and will continue gliding and rolling for ever and ever.
[tr. Rudd (2005 ed.)]He who postpones the time for right-living resembles
The rustic who’s waiting until the river’s passed by:
Yet it glides on, and will roll on, gliding forever.
[tr. Kline (2015)]He who postpones the hour of living rightly is like the rustic who waits for the river to run out before he crosses, yet on it glides, and will glide on forever.
[E.g.]He who postpones the hour of living rightly, is like the rustic who waits till the river shall have passed away; but that still flows, and will continue to flow to perpetuity.
[E.g.]
Thou never wast so good as thou shouldest be; if thou does not strive to be better. And thou never wilt be better, if thou doest not fear to grow worse.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2092 (1727)
(Source)
Shew a good man his errour and he turnes it to a vertue, but an ill man doubles his fault.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 655 (1640 ed.)
(Source)
Whereas I formerly believed it to be my bounden duty to call others to order, I must now admit that I need calling to order myself, and that I would do better to set my own house to rights first.
Carl Jung (1875-1961) Swiss psychologist
“The Spiritual Problem of Modern Man,” ¶ 162 (1928)
(Source)
The greatest of sages can commit one mistake, but not two; he may fall into error, but he doesn’t lie down and make his home there.
[En un descuido puede caer el mayor sabio, pero en dos no; y de paso, que no de asiento.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 214 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:The wisest man may very well fail once, but not twice; transiently, and by inadvertency, but not deliberately.
[Flesher ed. (1685)]A wise man may make one slip but never two, and that only in running, not while standing still.
[tr. Jacobs (1892)]The wisest of men may slip once, but not twice, and that only by chance, and not by design.
[tr. Fischer (1937)]
It is this right, the right to err politically, which keeps us strong as a Nation. For no number of laws against communism can have as much effect as the personal conviction which comes from having heard its arguments and rejected them, or from having once accepted its tenets and later recognized their worthlessness.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
Barenblatt v. United States, 360 U.S. 109, 144 (1959) [dissent]
(Source)
But many do not know that they do not know, and many think they know when they know nothing. Failings of the intelligence are incorrigible since those who do not know do not know themselves and cannot therefore seek what they lack.
[Pero hay muchos que ignoran que no saben y otros que piensan que saben, no sabiendo. Achaques de necedad son irremediables, que como los ignorantes no se conocen, tampoco buscan lo que les falta.]
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)). Alternate translations:Yet there are some, who are ignorant that they know nothing; and others, who think they know, though they know nothing at all. The faults that proceed from the want of wit, are incurable. For as ignorants know not themselves, so they take no care to search for that they want.
[Flesher ed. (1685)]But there be many who do not know that they know nothing, and others who think that they know, but know nothing; these deformities of the mind are incurable, whence it is that the ignorant neither know themselves nor yet how to gain what they lack.
[tr. Fischer (1937)]But many people are unaware that they do not know, and others think they know when they do not. Attacks of foolishness have no remedy. Because the ignorant do not know themselves, they never look for what they're lacking.
[tr. Maurer (1992)]
It is only an error of judgment to make a mistake, but it argues an infirmity of character to adhere to it when discovered.
Christian Nestell Bovee (1820-1904) American epigrammatist, writer, publisher
Intuitions and Summaries of Thought, Vol. 2 (1862)
(Source)
It is better to correct your own faults than those of another.
[Κρέσσον τὰ οἰκήϊα ἐλέγχειν ἁμαρτήματα ἢ τὰ ὀθνεῖα.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 60 (Diels) [tr. Bakewell (1907)]
(Source)
Original Greek. Diels cites this as "Fragment 60, (114 N.) DEMOKRATES. 25"; collected in Joannes Stobaeus (Stobaios) Anthologium III, 13, 46. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.
Alternate translations:
- "It is better to examine one's own faults than those of others." [tr. Freeman (1948)]
- "It is better to examine your own mistakes than those of others." [tr. Barnes (1987)]
- "It is better to rebuke familiar faults than foreign ones." [tr. @sententiq (2018)]
- "Rather examine your own faults than those of others." [Source]
No matter how far you have gone on the wrong road, turn back.
Proverbs, Sayings, and Adages
Turkish proverb
Habits to be avoided, or corrected — the ones you are always criticizing in other people. You see, there’s profit to be derived everywhere; when you see or hear about some good example, you can imitate it, when you notice some habit that deserves censure, you can avoid it — or, if you’ve already got into it yourself, be at pains to correct it as soon as possible. Meanwhile, if you’ve a good eye for other people’s faults, don’t forget that they’re watching you.
[Illa etiam magis studeas cavere et vincere quæ tibi in aliis frequentius displicent. Ubique profectum tuum capies ut si bona exempla videas vel audias, de imitandis accendaris. Si quid autem reprehensibile confideraveris, cave ne idem facias, aut si aliquando fecisti, citius emendare te studeas. Sicut oculus tuus alios confiderat, sic iterum ab aliis notaris.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 25, v. 4-5 (1.25.4-5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
See also Matthew 7:3-5.
(Source (Latin)). Alternate translations:Study also to overcome in thyself those things that most mislike thee in other men, and take always some special profit in everyplace wheresoever thou come; as, if thou see any good example, enforce thee to follow it; and if thou see any evil example, look thou eschew it. As thy eye considereth the works of others, right so and in the same wise be thy works considered by others.
[tr. Whitford/Raynal (1530/1871)]Study also to overcome in yourself those things that displease you most in others, and always gather some special profit from any place at all. For instance, if you see any good example, make yourself follow it, and if you see any evil example, see that you avoid it. As your eye considers the works of others, so and in the same manner your works are considered by others.
[tr. Whitford/Gardiner (1530/1955)]Be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others. Gather some profit to thy soul out of every occasion whosoever thou be, so that if thou seest or hearest any good examples, be kindled and provoked to doe the like. But if thou perceive any thing worthy of reproofe, take heed of doing the same, or if thou have done it, labour quickly to amend it. As thou eyest other men so are other mens eies upon thee.
[tr. Page (1639), 1.25.16-19]And, as this Knowledge of our Own Frailties and Necessities, it is greatly instrumental to our own Improvement, so we shall do well to profit by what we see in Others: and to be particularly concern'd for avoiding and subduing those Habits, which we find most usual and offensive in them with whom we Converse. For the Commonness of any Ill thing is so far from extenuating the Blame of those who copy after it, that it is the direct contrary; and such Examples should be lookt upon, as Marks which discover to us where the Rocks and Sands lie; such as are set to warn us off not to invite us in. Indeed a wise and good Man will turn Examples of all sorts, to his own Advantage. The Good he will make his Patterns, and strive to equal or excel them. The Bad he will by all means avoid; or if by Reflection the Deformity of his Neighbour's Actions happen to represent that of his own, he will be sure to do so no more; and think it a happy occasion, that he is thus grown Wiser by the Folly of others.
[tr. Stanhope (1696; 1706 ed.)]Be particularly careful also to avoid chiefly those tempers and actions, that chiefly and most frequently displease thee in others. Wherever thou art, turn every thing to an occasion of improvement: if thou beholdeth or heareth of good examples, let them kindle in thee an ardent desire of imitation; if thou seest any thing blameable, beware of doing it thyself; or if thou hast done it, endeavor to amend it the sooner. As thy eye observeth, and thy judgment censureth others, so art thou observed and censured by them.
[tr. Payne (1803), 1.25.5]Be careful also to avoid with great diligence those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou be; so as if thou seest or hearest of any good examples, stir up thyself to the imitation thereof. But if thou seest any thing worthy of reproof, beware thou do not the same. And if at any time thou hast done it, labour quickly to amend it. As thine eye observeth others, so art thou also noted again by others.
[ed. Parker (1841)]Be careful also to avoid those things which more frequently displease thee on others. Wherever thou art, turn every thing to good account: if thou beholdest, or hearest of good examples, let them kindle in thee a desire of imitation; if thou observest any thing blameable , beware of doing it thyself; or, if thou hast occasionally done it, endeavour to amend it the sooner. As thy eye observeth others, so art thou observed by others in turn, and censured by them.
[tr. Dibdin (1851)]Endeavour with greater zeal to guard against and conquer those vices which most frequently annoy thee in others. Turn all occasions to thy spiritual profit: so that if thou seest or hearest any good examples, thou mayest be spurred on to imitate them. But if thou observe anything that is blameworthy, take heed thou commit not the same; or if thou at any time hast done it, labour to correct thyself as soon as possible. As thine eye observeth others, so art thou in turn observed by others.
[ed. Bagster (1860)]And strive also very earnestly to guard against and subdue those faults which displease thee most frequently in others. Gather some profit to thy soul wherever thou art, and wherever thou seest or hearest good examples, stir thyself to follow them, but where thou seest anything which is blameworthy, take heed that thou do not the same; or if at any time thou hast done it, strive quickly to amend thyself. As thine eye observeth others, so again are the eyes of others upon thee.
[tr. Benham (1874)]Be careful also diligently to avoid those things in thyself, which do commonly displease thee in others. Gather some profit to thy soul wheresoever thou art; so that if thou seest any good examples, stir up thyself to the imitation thereof. But if thou observe anything worthy of reproof; beware thou do not the same. And if at any time thou hast done it, labour quickly to amend thyself. As thine eye observeth others, so art thou also noted again by others.
[tr. Anon. (1901)]Also try more to avoid and overcome those things which most frequently displease you in others. Make your headway in every direction, so that, if you see or hear of good examples, you are fired to imitate them. But if you consider anything blameworthy, take care that you do not the same; or if at any time you have done so, quickly try to correct yourself. As your eye observes others, so you too are noted by them.
[tr. Daplyn (1952)]Especially study to avoid and overcome those things that most displease you in other people. Strive to progress in all things, and let any examples you see or hear inspire you to imitate them. But if you observe anything blameworthy, take care not to do the same yourself. And should you ever have done so, amend your conduct without delay. As you observe others, so do others observe you.
[tr. Sherley-Price (1952)]You must also take care to be on your guard and to overcome those things especially which displease you most often in others. You may find opportunities for progress everywhere -- if you see or hear of good examples, you should be inspired to follow them; if you observe anything that can be blamed, take care that you do not do the same. If you have ever done it, you must quickly mend your ways. As your own eye observes other people, you are in turn observed by them.
[tr. Knott (1962)]Strive also to escape and overcome whatever you find offensive in others. May you grasp at every opportunity for progress. Where you see or hear good example may you be stirred to follow it. When you notice any deed worthy of condemnation, take care that you do not do likewise; and if you do so sometimes, try to correct yourself as quickly as possible. Just as you see others so also you are seen by them.
[tr. Rooney (1979)]
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.
No government is perfect. One of the chief virtues of a democracy, however, is that its defects are always visible and under democratic processes can be pointed out and corrected.
Harry S Truman (1884-1972) US President (1945-1953)
Speech, Joint Session of the US Congress (12 Mar 1947)
(Source)
Fortunate people seldom mend their ways, for when good luck crowns their misdeeds with success they think it is because they are right.
[Les gens heureux ne se corrigent guère; ils croient toujours avoir raison quand la fortune soutient leur mauvaise conduite.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶227 (1665-1678) [tr. Tancock (1959)]
(Source)
First appeared in the 5th Edition (1678).
(Source (French)). Other translations:Prosperous Persons seldom mend much; they always think themselves in the right, so long as Fortune approves their ill Conduct.
[tr. Stanhope (1694), ¶102]Fortunate people never correct themselves. They always fancy they are in the right as long as fortune supports their ill conduct.
[ed. Gowens (1851), ¶376]Lucky people are bad hands at correcting their faults; they always believe that they are right when fortune backs up their vice or folly.
[tr. Bund/Friswell (1871), ¶227]Happy people rarely correct their faults; they consider themselves vindicated, since fortune endorses their evil ways.
[tr. Heard (1917), ¶373]Lucky people scarcely ever correct their faults; they always believe that they have acted rightly if fortune has smiled on their evil ways.
[tr. FitzGibbon (1957), ¶227]Lucky men seldom mend their ways; they always feel in the right so long as luck favors their ill behavior.
[tr. Kronenberger (1959), ¶227]Prosperous people hardly ever rectify their faults: for while Fortune lends her support to their bad conduct, they always believe themselves to be in the right.
[tr. Whichello (2016) ¶227]
We try to make virtues of the faults we do not wish to correct.
[Nous essayons de nous faire honneur des défauts que nous ne voulons pas corriger.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶442 (1665-1678) [tr. Kronenberger (1959)]
(Source)
First appeared in the 5th (1678) edition.
(Source (French)). Other translations:We attempt to Vindicate, and value our selves upon those Faults we have no design to mend.
[tr. Stanhope (1694), ¶2.30; (1706 ed.), ¶442]We endeavour to get reputation by those faults we determine not to amend.
[pub. Donaldson (1783), ¶138; ed. Carvill (1835), ¶122]We endeavor to make a merit of faults that we are unwilling to correct.
[ed. Gowens (1851), ¶467]We try to make a virtue of vices we are loth to correct.
[tr. Bund/Friswell (1871), ¶442]We boast the faults we are unwilling to correct.
[tr. Heard (1917), ¶464]We endeavour to take pride in faults that we would rather not correct.
[tr. Stevens (1939), ¶442]We try to glory in those failings which we are unwilling to correct.
[tr. FitzGibbon (1957), ¶442]We try to make virtues out of the faults we have no wish to correct.
[tr. Tancock (1959), ¶442]We try to make a merit of those of our faults which we do not wish to correct.
[tr. Whichello (2016) ¶442]
All men make mistakes; but it is fools who persist in them.
[Cuiusvis hominis est errare, nullius nisi insipientis in errore perseverare.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 12, ch. 2 / sec. 5 (12.2/12.5) (43-03 BC) [tr. @sentantiq (2012)]
(Source)
(Source (Latin)). Other translations:Every man may err, but no man who is not a fool may persist in error.
[ed. Harbottle (1897)]Any man is liable to a mistake; but no one but a downright fool will persist in error.
[tr. Yonge (1903)]Every man is liable to err; it is the part only of a fool to persevere in error.
[tr. Ker (Loeb) (1926)]Any man is liable to err, only a fool persists in error.
[ed. Guterman (1966)]Of any man at all it is to err, to persist in error is of none except unthinking.
[tr. Wiseman]
