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-deception
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
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)]
FAUSTUS: Si peccasse negamus, fallimur, et nulla est in nobis veritas;
“If we say that we have no sin,
We deceive ourselves, and there’s no truth in us.”
Why, then, belike we must sin,
And so consequently die.
Ay, we must die an everlasting death.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Tragicall History of the Life and Death of Doctor Faustus, Act 1, sc. 1 (sc. 1), l. 70ff (1594; 1604 “A” text)
(Source)
The quote is from the Bible, 1 John 1:8; Faustus ignores verse 9 which speaks of forgiveness.
The same words are used in the "B" text (w. 1594; pub. 1616), l. 68ff.
If we did not flatter ourselves, the flattery of others could do us no harm.
[Si nous ne nous flattions point nous-mêmes, la flatterie des autres ne nous pourroit nuire.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶152 (1665-1678) [tr. Kronenberger (1959)]
(Source)
Present in the 1st (1665) edition, where it ended with "... ne nous feroit jamais de mal." See also maxim ¶158.
(Source (French)). Other translations:If we did not Flatter our selves, all the Flatteries of other People could never hurt us.
[tr. Stanhope (1694), ¶153]Did we not flatter ourselves, the flattery of others could never hurt us.
[pub. Donaldson (1783), ¶144; ed. Lepoittevin-Lacroix (1797), ¶146]Were we not to flatter ourselves, the flattery of others would never hurt us.
[ed. Carvill (1835), ¶127]If we did not flatter ourselves, the flattery of others would be very harmless.
[ed. Gowens (1851), ¶155]If we never flattered ourselves the flattery of others would not hurt us.
[tr. Bund/Friswell (1871), ¶152]Did we not flatter ourselves, the flattery of others could not harm us.
[tr. Heard (1917), ¶152]Flattery would do us no harm if we did not flatter ourselves.
[tr. Stevens (1939), ¶152]If we never flattered ourselves, we would be immune to the flattery of others
[tr. FitzGibbon (1957), ¶152]If we never flattered ourselves the flattery of others could do us no harm.
[tr. Tancock (1959), ¶152]If we did not flatter ourselves, the flattery of others could never harm us.
[tr. Whichello (2016) ¶152]
Much of man’s thinking is propaganda of his appetites.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 261 (1955)
(Source)
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)
Most people are not even aware of their need to conform. They live under the illusion that they follow their own ideas and inclinations, that they are individualists, that they have arrived at their opinions as the result of their own thinking — and that it just happens that their ideas are the same as those of the majority. The consensus of all serves as a proof for the correctness of “their” ideas.
Erich Fromm (1900-1980) American psychoanalyst and social philosopher
The Art of Loving, ch. 2 (1956)
(Source)
Knaves and Hipocrates see through the Whole sistem at once. I will take the People their own way says one of these, I will serve them without Pay, I will give them money, I will make them beleive that I am perfectly disinterested untill I gain their Confidence and exite their enthusiasm. then I will Carry that Confidence and Enthusiasm to markett and will sell it for more than all I give them, and all their Pay would have amounted to — si populus vult decipi decipiatur [if the people want to be deceived, they will be deceived].
John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1785-09-10) to John Jebb
(Source)
Spelling as written by Adams.
Surely the idea of a “limited war” is one of the most dangerously self-deceiving verbal gimmicks ever invented. For though war makes use of reason, as a weapon, it is not reasonable in nature. Its nature is the nature of pride and anger. It follows the brute logic of violent emotion, which points directly toward the use of the greatest available power.
Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Speech (1968-02-10), “A Statement Against the War in Vietnam,” Kentucky Conference on the War and the Draft, University of Kentucky
(Source)
Collected in The Long-Legged House, Part 2 (1969).
No satisfaction based upon self-deception is solid, and, however unpleasant the truth may be, it is better to face it once for all, to get used to it, and to proceed to build your life in accordance with it.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 8 “Persecution Mania” (1930)
(Source)
Undying hope is co-ruler of the human bosom with infallible credulity. A man finds he has been wrong at every preceding stage of his career, only to deduce the astonishing conclusion that he is at last entirely right.
ELMIRE: No, amorous men are gullible. Their conceit
So blinds them that they’re never hard to cheat.[Non; on est aisément dupé par ce qu’on aime.
Et l’amour-propre engage à se tromper soi-même.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 3 (1669) [tr. Wilbur (1963)]
(Source)
When her maid is concerned that Tartuffe will see through Elmire's stratagem.
(Source (French)). Alternate translations:No, People are easily Dup'd by what they love, and Self-love helps 'em to deceive themselves.
[tr. Clitandre (1672)]No; people are easily duped by those whom they love, and conceit is apt to deceive itself.
[tr. Van Laun (1876)]No, we are easily duped by those we love, and we deceive ourselves through our own conceit.
[tr. Wall (1879)]No, people are easily duped by what they like; and self-love helps them to deceive themselves.
[tr. Mathew (1890), 4.2]No; people are easily duped by those whom they love. Self-love leads the way to self-deceit.
[tr. Waller (1903)]Oh no! A lover's never hard to cheat,
And self-conceit leads straight to self-deceit.
[tr. Page (1909)]No, one is easily fooled by one's belovèd,
And self-conceit will end in self-deception.
[tr. Bishop (1957)]Oh, no! A lover is not hard to cheat,
And self-deception springs from self-conceit.
[tr. Frame (1967)]He loves me, and he's also vain,
That double drug will dull his brain.
[tr. Bolt (2002)]No, it's easy to be fooled by what we want; our vanity is always ready to betray us.
[tr. Steiner (2008)]We long to be fooled by the one we love,
And pride lends a hand in its own downfall.
[tr. Campbell (2013)]
When we think what we do not feel, we lie to ourselves. We must always think with our whole being, soul and body.
[Penser ce que l’on ne sent pas, c’est mentir à soi-même. Tout ce qu’on pense, il faut le penser avec son être tout entier, âme et corps.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 9 “De la Sagesse, de la Vertu, etc. [On Wisdom and Virtue],” ¶ 52, 1798 entry (1850 ed.) [tr. Collins (1928), ch. 8]
(Source)
(Source (French)). Alternate translations:To think what we do not feel, is to lie to ourselves. Whatever we think, we should think with our whole being, will and body.
[tr. Calvert (1866), ch. 9]To think what we do not feel is to lie to one's-self. Whatever we think should be thought by our whole being, soul and body.
[tr. Attwell (1896), ¶ 140]To think what we do not feel, is to lie to ourselves. Everything that we think we must think with our whole being, soul and body
[tr. Lyttelton (1899), ch. 8, ¶ 38]To think what we do not feel is to lie to ourselves, in the same way that we lie to others when we say what we do not think. Everything we think must be thought with our entire being, body and soul.
[tr. Auster (1983), 1798 entry]
The weakness of a soul is proportionate to the number of truths that must be kept from it.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 61 (1955)
(Source)
The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalization, and he was exhilarated by his discovery. It was miraculous. It was almost no trick at all, he saw, to turn vice into virtue and slander into truth, impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honor, blasphemy into wisdom, brutality into patriotism, and sadism into justice. Anybody could do it; it required no brains at all. It merely required no character.
The truth is I’ve never fooled anyone. I’ve let men sometimes fool themselves. Men sometimes didn’t bother to find out who and what I was. Instead they would invent a character for me. I wouldn’t argue with them. They were obviously loving somebody I wasn’t. When they found this out, they would blame me for disillusioning them — and fooling them.
Marilyn Monroe (1926-1962) American actress, sex symbol
My Story, ch. 24 “Another Love Affair Ends” (1974) [with Ben Hecht]
(Source)
Many of our disappointments and much of our unhappiness arise from our forming false notions of things and persons. We strangely impose upon ourselves; we create a fairyland of happiness. Fancy is fruitful and promises fair, but, like the dog in the fable, we catch at a shadow, and when we find the disappointment, we are vexed, not with ourselves, who are really the imposters, but with the poor, innocent thing or person of whom we have formed such strange ideas.
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to Hannah Lincoln (5 Oct 1761)
(Source)
Illusion is the dust the devil throws in the eyes of the foolish.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1901)
The instinct for self-deception in human beings makes them try to banish from their minds dangers of which at bottom they are perfectly aware by declaring them non-existent.
Stefan Zweig (1881-1942) Austrian novelist, playwright, journalist, biographer
Beware of Pity (1939)
Illusion is the first of all pleasures.
[L’illusion est le premier plaisir.]
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
The Maid of Orleans [La Pucelle d’Orléans] (1756 ed.)
(Source)
Sometimes misattributed to Oscar Wilde. This is part of a canto added from another Voltaire piece, probably by a publisher, to the end of the 1756 edition of Voltaire's poem, as noted in the "Additional Notes" included with 19th Century editions of the work. It reads in part:O gift from heaven! tender love! sweet desire!
We are still happy with your image:
Illusion is the first of all pleasures.
[O don du ciel! tendre amour! doux désir!
On est encore heureux par votre image;
L'illusion est le premier plaisir.]
The canto was not included the Voltaire-authorized 1762 edition. The English translation of the quoted line goes back at least to 1881.
More information: Illusion.
It is important not to confuse nationalism with mere worship of success. The nationalist does not go on the principle of simply ganging up with the strongest side. On the contrary, having picked his side, he persuades himself that it is the strongest, and is able to stick to his belief even when the facts are overwhelmingly against him. Nationalism is power-hunger tempered by self-deception. Every nationalist is capable of the most flagrant dishonesty, but he is also — since he is conscious of serving something bigger than himself — unshakably certain of being in the right.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1945-05), “Notes on Nationalism,” Polemic Magazine (1945-10)
(Source)
The problem with evidence is it doesn’t always support your opinion.
Stephen Colbert (b. 1964) American political satirist, writer, comedian
Interview with Ron Suskind (13 Jul 2006)
(Source)
MORELLA: There is always choice. We say that there is no choice only to comfort ourselves with a decision we have already made.
J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
Babylon 5, 3×09 “Point of No Return” (26 Feb 1996)
Politics demands a great capacity for self-deception, which rescues the politician from hypocrisy. He can normally manage to believe what he is saying for the time it takes him to say it. This gives him a certain sincerity even when he is saying opposite things to opposite people.
Garry Wills (b. 1934) American author, journalist, historian
Confessions of a Conservative, ch. 15 (1979)
(Source)
What are you pretending not to know?
Sig Lines
~
Our Passions, Ambition, Avarice, Love, Resentment &c possess so much metaphysical Subtilty and so much overpowering Eloquence, that they insinuate themselves into the Understanding and the Conscience and convert both to their Party. And I may be deceived as much as any of them, when I Say, that Power must never be trusted without a Check.
John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1816-02-02) to Thomas Jefferson
(Source)
It was not the absence of intelligence which led us into trouble but our unwillingness to draw unpleasant conclusions from it.
H. A. de Weerd (1902-1979) American military historian, author [Harvey Arthur de Weerd]
“Strategic Surprise in the Korean War,” Orbis (1962)
On the US decision in 1950 to call China's bluff by advancing above the 38th parallel.
We lie to ourselves, in order that we may still have the excuse of ignorance, the alibi of stupidity and incomprehension, possessing which we can continue with a good conscience to commit and tolerate the most monstrous crimes.
Aldous Huxley (1894-1963) English novelist, essayist and critic
“Words and Behavior,” The Olive Tree and Other Essays (1936)
I fear one lies more to one’s self than to anyone else.
To be idle and to be poor have always been reproaches, and therefore every man endeavours with his utmost care to hide his poverty from others, and his idleness from himself.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1758-08-05), The Idler, No. 17
(Source)
We begin by fooling others and end up fooling ourselves.
Eric Alterman (b. 1960) American historian, journalist, author
Sound and Fury: The Washington Punditocracy and the Collapse of American Politics, Introduction (1992)
Marriage is a step so grave and decisive that it attracts light-headed, variable men by its very awfulness. They have been so tried among the inconstant squalls and currents, so often sailed for islands in the air or lain becalmed with burning heart, that they will risk all for solid ground below their feet. Desperate pilots, they run their sea-sick, weary bark upon the dashing rocks. It seems as if marriage were the royal road through life, and realised, on the instant, what we have all dreamed on summer Sundays when the bells ring, or at night when we cannot sleep for the desire of living. They think it will sober and change them. Like those who join a brotherhood, they fancy it needs but an act to be out of the coil and clamour for ever. But this is a wile of the devil’s. To the end, spring winds will sow disquietude, passing faces leave a regret behind them, and the whole world keep calling and calling in their ears. For marriage is like life in this — that it is a field of battle, and not a bed of roses.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1876-08), “Virginibus Puerisque, Part 1,” Cornhill Magazine, Vol. 34
(Source)
Collected in Virginibus Puerisque and Other Papers, ch. 1, part 1 (1881).
Life as a "bed of roses" is an old phrase, originating in 13th Century French literature, and popularized in English in Christopher Marlowe's poem (pub. 1599)), "The Passionate Shepherd to His Love."
Self-deception once yielded to, all other deceptions follow naturally more and more.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-22), “The Hero as King,” Home House, Portman Square, London
(Source)
The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 6 (1841).
Alcohol is nicissary f’r a man so that now an’ thin he can have a good opinion iv himsilf, ondisturbed be th’ facts.
[Alcohol is necessary for a man so that now and then he can have a good opinion of himself, undisturbed by the facts.]
Finley Peter Dunne (1867-1936) American humorist and journalist
“Mr. Dooley on Alcohol,” Chicago Tribune (26 Apr 1914)
Nothing so needs reforming as other people’s habits.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Tragedy of Pudd’nhead Wilson, ch. 15, epigraph (1894)
DRYDEN: If we’ve told lies you’ve told half-lies … And a man who tells lies — like me — merely hides the truth. (softly) But a man who tells half-lies … has forgotten where he put it.
Robert Bolt (1924-1995) English dramatist
Lawrence of Arabia, Part 2, sc. 189 (1962) [with Michael Wilson]
(Source)
Speaking to Lawrence about the Sykes-Picot Agreement, dividing the Turkish Empire between French and English interests, and its betrayal of their Arab allies.
Propaganda does not deceive people; it merely helps them to deceive themselves.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 260 (1955)
(Source)
When we believe ourselves in possession of the only truth, we are likely to be indifferent to common everyday truths. Self-deception, credulity, and charlatanism are somehow linked together.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 83 (1955)
(Source)
We lie loudest when we lie to ourselves.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 70 (1955)
(Source)
A doctrine insulates the devout not only against the realities around them but also against their own selves. The fanatical believer is not conscious of his envy, malice, pettiness and dishonesty. There is a wall of words between his consciousness and his real self.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 68 (1955)
(Source)
What stuck in the minds of these men who had become murderers was simply the notion of being involved in something historic, grandiose, unique (“a great task that occurs once in two thousand years”), which must therefore be difficult to bear. This was important, because the murderers were not sadists or killers by nature; on the contrary, a systematic effort was made to weed out all those who derived physical pleasure from what they did. The troops of the Einsatzgruppen had been drafted from the Armed S.S., a military unit with hardly more crimes in its record than any ordinary unit of the German Army, and their commanders had been chosen by Heydrich from the S.S. élite with academic degrees. Hence the problem was how to overcome not so much their conscience as the animal pity by which all normal men are affected in the presence of physical suffering. The trick used by Himmler — who apparently was rather strongly afflicted by these instinctive reactions himself — was very simple and probably very effective; it consisted in turning these instincts around, as it were, in directing them toward the self. So that instead of saying: What horrible things I did to people!, the murderers would be able to say: What horrible things I had to watch in the pursuance of my duties, how heavily the task weighed upon my shoulders!
Hannah Arendt (1906-1975) German-American philosopher, political theorist
Eichmann in Jerusalem: A Report on the Banality of Evil, ch. 6 (1963)
(Source)
The beginning of all is to have done with Falsity — to eschew Falsity as Death Eternal.
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]
If we say, ‘We have no sin,’ we are deceiving ourselves, and truth has no place in us; if we acknowledge our sins, he is trustworthy and upright, so that he will forgive our sins and will cleanse us from all evil.
[Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 John 1: 8-9 [NJB (1985)]
(Source)
(Source (Greek)). Alternate translations:If we say we have no sin, we deceive ourselves, and the truth is not in us.
If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.
[KJV (1611)]If we say we have no sin in us, we are deceiving ourselves and refusing to admit the truth; but if we acknowledge our sins, then God who is faithful and just will forgive our sins and purify us from everything that is wrong.
[JB (1966)]If we say that we have no sin, we deceive ourselves, and there is no truth in us. But if we confess our sins to God, he will keep his promise and do what is right: he will forgive us our sins and purify us from all our wrongdoing.
[GNT (1976)]If we claim, “We don’t have any sin,” we deceive ourselves and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from everything we’ve done wrong.
[CEB (2011)]If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.
[NRSV (2021 ed.)]
We are all exceptional cases. We all want to appeal against something! Each of us insists on being innocent at all cost, even if has to accuse the whole human race and heaven itself!
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
The Fall (1956) [tr. J. O’Brien]
The world is so exquisite with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there’s little good evidence. Far better it seems to me, in our vulnerability, is to look death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.
Carl Sagan (1934-1996) American scientist and writer
“In the Valley of the Shadow,” Parade (10 Mar 1996)
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)). Alternate 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)]
Don’t part with your illusions. When they are gone you may still exist, but you have ceased to live.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 59, epigram (1897)
(Source)
It is as easy to deceive oneself without perceiving it, as it is difficult to deceive others without their perceiving it.
[Il est aussi facile de se tromper soi-même sans s’en apercevoir qu’il est difficile de tromper les autres sans qu’ils s’en aperçoivent.]François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶115 (1665-1678) [ed. Gowens (1851), ¶118]
(Source)
Present in 1st edition (1665). (Source (French)). Alternate translations:It is as easie for a man to be self-deceiv'd, without being sensible of it, as it is hard to deceive others, without their perceiving it.
[tr. Davies (1669), ¶18]It is as easie a matter to deceive a Mans self, and not be sensible of it, as it is hard to impose upon others, and yet for them not to be sensible of it.
[tr. Stanhope (1694), ¶116]It is as easy to deceive ourselves without our perceivng it, as it is difficult to deceive others without their perceiving it.
[pub. Donaldson (1783), ¶90; ed. Lepoittevin-Lacroix (1797), ¶112]It is as easy to deceive ourselves; without perceiving it, as it is difficult to deceive others without being perceived.
[ed. Carvill (1835), ¶78]It is as easy unwittingly to deceive oneself as to deceive others.
[tr. Bund/Friswell (1871), ¶115]It is as easy to deceive ourselves without realizing it, as it is hard to avoid detection in our deception of others.
[tr. Heard (1917), ¶115]It is as easy to delude ourselves unknowingly, as it is difficult to delude others without their knowing it.
[tr. Stevens (1939), ¶115]It is as easy to deceive oneself without noticing it as it is difficult to deceive others without their realizing the deception.
[tr. FitzGibbon (1957), ¶115]It is as easy to deceive ourselves without knowing it as it is hard to deceive others without their finding it out.
[tr. Kronenberger (1959), ¶115]It is as easy to deceive ourselves without noticing it as it is hard to deceive others without their noticing.
[tr. Tancock (1959), ¶115]It is as easy to deceive ourselves without our perceiving it, as it is difficult to deceive others without their perceiving it.
[tr. Whichello (2016) ¶115]
The greatest of faults, I should say, is to be conscious of none.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-08), “The Hero as Prophet,” Home House, Portman Square, London
(Source)
The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 2 (1841).
We become so accustomed to disguise ourselves to others that at last we are disguised to ourselves.
[Nous sommes si accoutumés à nous déguiser aux autres qu’enfin nous nous déguisons à nous-mêmes.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶119 (1665-1678) [tr. Bund/Friswell (1871)]
(Source)
Appeared in the 1st edition (1665). Another 1665 variant began "La coutume que nous avons de nous déguiser aux autres, pour acquérir leur estime, fait qu’enfin … [The custom we have of disguising ourselves to others, in order to gain their esteem, means that finally…]"
(Source (French)). Alternate translations:We are so used to dissemble with other People, that in time we come to Deceive and Dissemble with our selves.
[tr. Stanhope (1694), ¶120]We were so used to disguise ourselves to others, that at last we become disguised even to ourselves.
[pub. Donaldson (1783), ¶102; ed. Lepoittevin-Lacroix (1797), ¶116]We are so used to disguise ourselves to others, that at last we become disguised to ourselves.
[ed. Carvill (1835), ¶91]We are so much accustomed to disguise ourselves to others, that at length we disguise ourselves to ourselves
[ed. Gowens (1851), ¶122]We spend so much time deceiving others that we end by deceiving ourselves.
[tr. Heard (1917), ¶119]We are so accustomed to adopting a mask before others that we end by being unable to recognize ourselves.
[tr. FitzGibbon (1957), ¶119]We get so much in the habit of wearing a disguise before others that we finally appear disguised before ourselves.
[tr. Kronenberger (1959), ¶119]We are so used to disguising ourselves from others that we end by disguising ourselves from ourselves.
[tr. Tancock (1959), ¶119]So accustomed do we become to disguising ourselves from others that, at length, we disguise ourselves from ourselves.
[tr. Whichello (2016) ¶119]
Compare this to ¶373:We sometimes shed tears which at first deceive only others, but in the end deceive ourselves also. [tr. Stevens (1939), ¶373]
Who has deceiv’d thee so oft as thy self?
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)
(Source)
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]
This is always the danger with propaganda, that it becomes at last more credible to its disseminators than to its targets.
Garry Wills (b. 1934) American author, journalist, historian
The Kennedy Imprisonment: A Meditation on Power, ch. 18 (1981)
(Source)
Referring to US government efforts in the early 60s to paint Castro's regime in Cuba as weak, eventually leading to the US government itself thinking the regime could be easily toppled.