WIST Quotations

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶265 (1665-1678) [tr. Heard (1917), ¶273]

Dave — Mon, 16 Mar 2026 15:57:23 +0000

We are stubborn because we are narrow-minded; it is hard to believe what is beyond the scope of our vision.

[La petitesse de l’esprit fait l’opiniâtreté, et nous ne croyons pas aisément ce qui est au delà de ce que nous voyons.]

François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶265 (1665-1678) [tr. Heard (1917), ¶273]
(Source)

This maxim was in the 1st (1665) edition (with the wording "... fait souvent l’opiniâtreté ...")

(Source (French)). Other translations:

It is from a Weakness and Littleness of Soul, that Men are Stiff and Positive in their Opinions; and we are very loth to Believe, what we are not able to Comprehend, and make out to Our Selves.
[tr. Stanhope (1694), ¶266]

Narrowness of mind is often the cause of obstinacy: we do not easily believe beyond what we see.
[pub. Donaldson (1783), ¶319; ed. Lepoittevin-Lacroix (1797), ¶248]

Narrowness of mind is often the cause of obstinacy; we believe no farther than we can see.
[ed. Carvill (1835), ¶458]

Narrowness of mind is the cause of obstinacy -- we do not easily believe what is beyond our sight.
[ed. Gowens (1851), ¶276]

A narrow mind begets obstinacy, and we do not easily believe what we cannot see.
[tr. Bund/Friswell (1871), ¶265]

Obstinacy of opinion is due to want of intelligence; we find it difficult to believe what is beyond our mental horizon.
[tr. Stevens (1939), ¶265]

A small mind is a stubborn mind; it is hard to believe what lies beyond our field of vision.
[tr. FitzGibbon (1957), ¶265]

A small mind becomes an obstinate mind: we find it hard to believe what lies beyond our understanding.
[tr. Kronenberger (1959), ¶265]

Obstinacy comes from limited intelligence, and we do not readily believe what is beyond our field of vision.
[tr. Tancock (1959), ¶265]

Narrowness of mind begets obstinacy; and we do not easily believe what we cannot see ourselves.
[tr. Whichello (2016) ¶]

La Rochefoucauld, Francois -- Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶174 (1665-1678) [tr. Tancock (1959)]

Dave — Fri, 01 Aug 2025 17:53:31 +0000

Our minds are better employed in bearing the misfortunes that do befall us than in foreseeing those that may.

[Il vaut mieux employer notre esprit à supporter les infortunes qui nous arrivent qu’à prévoir celles qui nous peuvent arriver.]

François VI, duc de La Rochefoucauld (1613–1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶174 (1665-1678) [tr. Tancock (1959)]
(Source)

Appeared in the 1st edition as this variant:

[Il vaut mieux employer notre son esprit à supporter les infortunes qui arrivent qu’à pénétrer celles qui peuvent arriver.]

(Source (French)). Other translations:

A mans Wits are Employed to better purpose in bearing up under the misfortunes that lie upon him at present, than in foreseeing those that may come upon him hereafter.
[tr. Stanhope (1694), ¶175]

It is a better employment of the understanding to bear the misfortunes that actually befal us, than to penetrate into those that may.
[pub. Donaldson (1783), ¶463; ed. Lepoittevin-Lacroix (1797), ¶167]

The understanding is better employed in bearing actual misfortune, than in penetrating into that which possibly may befal us.
[ed. Carvill (1835), ¶393]

It is better to employ; our minds in supporting the misfortunes which actually happen, than in anticipating those which may happen to us.
[ed. Gowens (1851), ¶177]

It is far better to accustom our mind to bear the ills we have than to speculate on those which may befall us.
[tr. Bund/Friswell (1871), ¶174]

We make better use of our abilities by endeavoring to bear our misfortunes, than in seeking to forestall possible catastrophes.
[tr. Heard (1917), ¶174]

It is better to devote our minds to endurance of present misfortunes than to anticipation of those which the future may bring.
[tr. Stevens (1939), ¶174]

Our wits are better employed in helping us endure present misfortunes than in anticipating those that may yet be to come.
[tr. FitzGibbon (1957), ¶174]

It is better for our minds to help us bear existing misfortunes than prevent possible future ones.
[tr. Kronenberger (1959), ¶174]

It is better to employ our mind in bearing misfortunes which actually happen to us, than in predicting those which could occur in future.
[tr. Whichello (2016) ¶174]

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 150 “Affurisms: Parboils” (1874)

Dave — Thu, 07 Nov 2024 23:37:33 +0000

Take awl the prophecys that hav cum tew pass, and awl that hav caught on the center, and failed tew cum tew time, and make them up into an average, and yer will find, that buying stock, on the Codfish Bank ov Nufoundland, at 50 per cent, for a rise, iz, in comparison, a good spekulatiff bizziness.

[Take all the prophecies that have come to pass, and all that have caught on the center and failed to come to time, and make them up into an average, and you will find that buying stock on the codfish Bank of Newfoundland, at 50 percent, for a rise, is, in comparison, a good speculative business.]

Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 150 “Affurisms: Parboils” (1874)
(Source)

Feynman, Richard -- The Feynman Lectures on Physics, Vol. 2, ch. 20 “Solutions of Maxwell’s Equations in Free Space,” sec. 20–3 “Scientific Imagination” (1964)

Dave — Thu, 22 Aug 2024 13:51:18 +0000

The whole question of imagination in science is often misunderstood by people in other disciplines. They try to test our imagination in the following way. They say, “Here is a picture of some people in a situation. What do you imagine will happen next?” When we say, “I can’t imagine,” they may think we have a weak imagination. They overlook the fact that whatever we are allowed to imagine in science must be consistent with everything else we know: that the electric fields and the waves we talk about are not just some happy thoughts which we are free to make as we wish, but ideas which must be consistent with all the laws of physics we know. We can’t allow ourselves to seriously imagine things which are obviously in contradiction to the known laws of nature.

Richard Feynman (1918–1988) American physicist
The Feynman Lectures on Physics, Vol. 2, ch. 20 “Solutions of Maxwell’s Equations in Free Space,” sec. 20–3 “Scientific Imagination” (1964)
(Source)

Twain, Mark -- Following the Equator, ch. 56, epigraph (1897)

Dave — Mon, 26 Feb 2024 21:30:37 +0000

There are two times in a man’s life when he should not speculate: when he can’t afford it, and when he can.

Mark Twain (1835–1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 56, epigraph (1897)
(Source)

Baudelaire, Charles -- Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 47 (1864–1867; pub. 1887) [tr. Isherwood (1930)]

Dave — Mon, 06 Nov 2023 22:52:41 +0000

The least vile of all merchants is he who says: “Let us be virtuous, since, thus, we shall gain much more money than the fools who are dishonest.” For the merchant, even honesty is a financial speculation.

[Le moins infâme de tous les commerçants, c’est celui qui dit: Soyons vertueux pour gagner beaucoup plus d’argent que les sots qui sont vicieux. — Pour le commerçant, l’honnêteté elle-même est une spéculation de lucre.]

Charles Baudelaire (1821–1867) French poet, essayist, art critic
Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 47 (1864–1867; pub. 1887) [tr. Isherwood (1930)]
(Source)

(Source (French)). Another translation:

The least despicable of merchants is the one who says: Let us be virtuous so that we can make far more money than those vice-ridden fools. -- For the merchant, even honesty offers a money-making opportunity.
[tr. Sieburth (2022)]

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]

Dave — Mon, 27 Jun 2022 19:48:40 +0000

There were four things the Master abstained from entirely: he did not speculate, he did not claim or demand certainty, he was not inflexible, and he was not self-absorbed.

[子絕四、毋意、毋必、毋固、毋我]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]
(Source)

Different versions of the Analects take these four items in slightly differing order, reflected in the translations below. (Source (Chinese)). Alternate translations:

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.
[tr. Legge (1861)]

The Master barred four (words); - he would have no "shall"s, no "must"s, no "certainly"s, no "I"s.
[tr. Jennings (1895)]

There were four things from which Confucius was entirely free : He was free from self-interest, from prepossessions, from bigotry and from egoism.
[tr. Ku Hung-Ming (1898)]

The Master was entirely free from four things: he had no preconceptions, no pre-determinations, no obduracy, and no egoism.
[tr. Soothill (1910)]

He was cut off from four things; he had no prejudices, no categoric imperatives, no obstinacy or no obstinate residues, no time-lags, no egotism.
[tr. Pound (1933); yes, that looks to be five things]

There are four things that the Master wholly eschewed: he took nothing for granted, he was never over-positive, never obstinate, never egotistic.
[tr. Waley (1938)]

The Master recognized four prohibitions; Do not be swayed by personal opinion; recognize no inescapable necessity; do not be stubborn; do not be egotistic.
[tr. Ware (1950)]

He denounced (or tried to avoid completely) four things: arbitrariness of opinions, dogmatism, narrow-mindedness and egotism.
[tr. Lin Yutang (1938)]

There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty; he refused to be inflexible or to be egotistical.
[tr. Lau (1979)]

The Master cut out four things. He never took anything for granted, he never insisted on certainty, he was never inflexible and never egotistical.
[tr. Dawson (1993)]

The Master absolutely eschewed four things: capriciousness, dogmatism, willfulness, self-importance.
[tr. Leys (1997)]

The Master was absolutely free from four things: free from conjecture, free from arbitrariness, free from obstinacy, free from egoism.
[tr. Huang (1997)]

Confucius prohibited the four points: no wantonness, no dictatorship, no stubbornness, and no arrogance.
[tr. Cai/Yu (1998)]

The Master avoided four things: no wish, no will, no set, no self.
[tr. Brooks/Brooks (1998); they further interpret, "no fixed opinions, no foregone conclusions, no stubbornness, no self-absorption"]

The Master had freed himself of four things: idle speculation, certainty, inflexibility, and conceit.
[tr. Hinton (1998)]

The Master observed four prohibitions: no willfulness, no obstinacy, no narrow-mindedness, no egotism.
[tr. Watson (2007)]

The Master stayed away from four things: he did not put forth theories or conjectures; he did not think he must be right; he was not obdurate; he was not self-centered.
[tr. Annping Chin (2014)]

Confucius has four ultimate mindsets for perfect: no prejudice, no absolute must, no fixation, no self.
[tr. Li (2020)]

Taylor, A. J. P. -- Trouble Makers: Dissent Over Foreign Policy 1792-1939 (1957)

Dave — Mon, 23 Aug 2021 17:51:40 +0000

Our task as historians is to make past conflicts live again; not to lament the verdict or to wish for a different one. It bewildered me when my old master A. F. Pribram, a very great historian, said in the nineteen-thirties: “It is still not decided whether the Habsburg monarchy could have found a solution for its national problems.” How can we decide about something that did not happen? Heaven knows, we have difficulty enough in deciding what did happen. Events decided that the Habsburgs had not found a solution for their national problems; that is all we know or need to know. Whenever I read the phrase: “whether so-and-so acted rightly must be left for historians to decide,” I close the book; the writer has moved from history to make-believe.

A. J. P. Taylor (1906–1990) British historian, journalist, broadcaster [Alan John Percivale Taylor]
Trouble Makers: Dissent Over Foreign Policy 1792-1939 (1957)
(Source)

Goodman, George -- Supermoney, Part 3, ch. 2 (1972)

Dave — Tue, 27 Apr 2021 17:18:47 +0000

We are all at a wonderful ball where the champagne sparkles in every glass and soft laughter falls upon the summer air. We know, by the rules, that at some moment the Black Horsemen will come shattering through the great terrace doors, wreaking vengeance and scattering the survivors. Those who leave early are saved, but the ball is so splendid no one wants to leave while there is still time, so that everyone keeps asking, “What time is it? What time is it?” but none of the clocks have any hands.

George Goodman (1930–2014) American author, economics broadcast commentator [pseud. Adam Smith]
Supermoney, Part 3, ch. 2 (1972)
(Source)

An explanation he gave to a "mass-circulation magazine" about the stock bubble in 1968. He later incorporated a variation of the story in a republication of his 1968 The Money Game:

We are all at a wonderful party, and by the rules of the game we know that at some point in time the Black Horsemen will burst through the great terrace doors to cut down the revelers; those who leave early may be saved, but the music and wines are so seductive that we do not want to leave, but we do ask, "What time is it? What time is it?" Only none of the clocks have any hands.

Newton, Isaac -- Opticks, Preface (unpublished) (1703)

Dave — Mon, 01 Mar 2021 17:43:50 +0000

What certainty can there be in a Philosophy which consists in as many Hypotheses as there are Phenomena to be explained. To explain all nature is too difficult a task for any one man or even for any one age. ‘Tis much better to do a little with certainty, & leave the rest for others that come after you, than to explain all things by conjecture without making sure of any thing.

Isaac Newton (1642–1727) English physicist and mathematician
Opticks, Preface (unpublished) (1703)
(Source)

Newton, Isaac -- (Attributed)

Dave — Thu, 14 Jan 2021 22:21:04 +0000

I can calculate the movement of the stars, but not the madness of the people.

Isaac Newton (1642–1727) English physicist and mathematician
(Attributed)
(Source)

Supposedly after the ruinous stock price collapse of the "South Sea Bubble" in 1720, in which Newton lost £20,000.

The earliest mention of this is found in Joseph Spence, Second Memorandum Book (1756), collected in Joseph Spence (ed. Samuel Weller Singer), Anecdotes, Observations, and Characters, of Books and Men (1820). There a Lord Radnor is quoted as saying: "When Sir Isaac Newton was asked about the continuance of the rising of South Sea stock? — He answered, 'that he could not calculate the madness of the people.'" (Note that this supposedly takes place before the bubble bursts.)

Variants:

I can calculate the motions of erratic bodies, but not the madness of a multitude. ["Mammon and the Money Market," The Church of England Quarterly Review (1850)]
I can calculate the motions of the heavenly bodies, but not the madness of people.
I can calculate the motions of heavenly bodies but not the madness of men.
I can calculate the movement of stars, but not the madness of men.

Lewis, C.S. -- Essay (1950-10), “Historicism,” The Month, Vol. 4, No. 4 New Series (Vol. 190, No. 998 Old Series)

Dave — Mon, 11 Jan 2021 20:06:12 +0000

There are inquiries in which scanty evidence is worth using. We may not be able to get certainty, but we can get probability, and half a loaf is better than no bread.

C. S. Lewis (1898–1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Essay (1950-10), “Historicism,” The Month, Vol. 4, No. 4 New Series (Vol. 190, No. 998 Old Series)
(Source)

Regarding historical inquiry based on incomplete evidence. First collected in Christian Reflections (1967).

See also Howell (1659).

Orwell, George -- Essay (1941-08), “Wells, Hitler, and the World State,” Horizon

Dave — Fri, 28 Jul 2017 01:11:42 +0000

Back in the nineteen-hundreds it was a wonderful experience for a boy to discover H. G. Wells. There you were, in a world of pedants, clergymen and golfers, with your future employers exhorting you to “get on or get out”, your parents systematically warping your sexual life, and your dull-witted schoolmasters sniggering over their Latin tags; and here was this wonderful man who could tell you about the inhabitants of the planets and the bottom of the sea, and who knew that the future was not going to be what respectable people imagined.

George Orwell (1903–1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1941-08), “Wells, Hitler, and the World State,” Horizon
(Source)

Keynes, John Maynard -- A Treatise on Money, Vol. 2 (1930)

Dave — Wed, 07 Dec 2016 04:11:38 +0000

The ignorance of even the best-informed investor about the more remote future is much greater than his knowledge, and he cannot but be influenced to a degree which would seem wildly disproportionate to anyone who really knew the future, and be forced to seek a clue mainly here to trends further ahead. But if this is true of the best-informed, the vast majority of those who are concerned with the buying and selling of securities know almost nothing whatever about what they are doing. They do not possess even the rudiments of what is required for a valid judgement, and are the prey of hopes and fears easily aroused by transient events and as easily dispelled.

John Maynard Keynes (1883–1946) English economist
A Treatise on Money, Vol. 2 (1930)

Lewis, C.S. -- Prince Caspian (1951)

Dave — Wed, 07 Sep 2016 01:39:01 +0000

“You mean,” said Lucy rather faintly, “that it would have turned out all right—somehow? But how? Please, Aslan! Am I not to know?”

“To know what would have happened, child?” said Aslan. “No. Nobody is ever told that.”

“Oh dear,” said Lucy.

“But anyone can find out what will happen,” said Aslan. “If you go back to the others now, and wake them up; and tell them you have seen me again; and that you must all get up at once and follow me — what will happen? There is only one way of finding out.”

C. S. Lewis (1898–1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Prince Caspian (1951)

Verne, Jules -- Journey to the Center of the Earth, ch. 7 “A Woman’s Courage” (1864) [tr. Malleson]

Dave — Fri, 01 Jul 2016 17:54:43 +0000

Was I to believe him in earnest in his intention to penetrate to the centre of this massive globe? Had I been listening to the mad speculations of a lunatic, or to the scientific conclusions of a lofty genius? Where did truth stop? Where did error begin?

Jules Verne (1828–1905) French novelist, poet, playwright
Journey to the Center of the Earth, ch. 7 “A Woman’s Courage” (1864) [tr. Malleson]
(Source)

Verne, Jules -- Around the World in Eighty Days (1873)

Dave — Sat, 11 Jun 2016 21:51:13 +0000

Anything one man can imagine, other men can make real.

Jules Verne (1828–1905) French novelist, poet, playwright
Around the World in Eighty Days (1873)

Doyle, Arthur Conan -- Story (1891-07), “A Scandal in Bohemia,” ch. 1 [Holmes], The Strand Magazine, Vol. 2, No. 1

Dave — Mon, 05 Nov 2007 15:02:49 +0000

I have no data yet. It is a capital mistake to theorize before one has data. Insensibly one begins to twist facts to suit theories, instead of theories to suit facts.

Arthur Conan Doyle (1859–1930) British writer and physician
Story (1891-07), “A Scandal in Bohemia,” ch. 1 [Holmes], The Strand Magazine, Vol. 2, No. 1
(Source)

Collected in The Adventures of Sherlock Holmes, No. 1, ch. 1 (1892).

Holmes uses a similar phrase in The Sign of the Four (1890).