WIST Quotations

Cicero, Marcus Tullius -- Pro Archia Poeta [For Archia the Poet], ch. 6 / sec. 12-13 (62 BC) [tr. Guinach (1962)]

Dave — Thu, 22 Jan 2026 19:07:04 +0000

Do you think that what I say each day on such a variety of topics could come to me if I did not cultivate my mind with learning, or that my mind could bear such a strain if I did not relax it by this same learning?
Indeed I confess that I have devoted myself to these interests. Let others be ashamed who have so buried themselves in books that they can offer nothing for the common enjoyment and can bring nothing forward into the light and the sight of men; but, gentlemen of the jury, why should I be ashamed, I who have lived so long in such a way that leisurely interests have never lured me nor pleasure called me nor sleep kept me from timely service to anyone?
Who, I ask, can censure me on this account, who can rightfully be angry at me, if I take as much time for the pursuit of these studies as is granted others to attend to their interests, to celebrate the festive days of the games, as much time as they devote to other pleasures and the relaxation of mind and body, as much time as others give to early-opening banquets, or even to throwing dice and playing ball?

[An tu existimas aut suppetere nobis posse quod cotidie dicamus in tanta varietate rerum, nisi animos nostros doctrina excolamus, aut ferre animos tantam posse contentionem, nisi eos doctrina eadem relaxemus?
Ego vero fateor me his studiis esse deditum: ceteros pudeat, si qui se ita litteris abdiderunt, ut nihil possint ex his neque ad communem adferre fructum neque in aspectum lucemque proferre: me autem quid pudeat, qui tot annos ita vivo, iudices, ut a nullius umquam me tempore aut commodo aut otium meum abstraxerit aut voluptas avocarit aut denique somnus retardarit?
Qua re quis tandem me reprehendat aut quis mihi iure suscenseat, si, quantum ceteris ad suas res obeundas, quantum ad festos dies ludorum celebrandos, quantum ad alias voluptates et ad ipsam requiem animi et corporis conceditur temporum, quantum alii tribuunt tempestivis conviviis, quantum denique alveolo, quantum pilae, tantum mihi egomet ad haec studia recolenda sumpsero?]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 6 / sec. 12-13 (62 BC) [tr. Guinach (1962)]
(Source)

Cicero defends his reading and study habits.

(Source (Latin)). Other translations:

Do you think it possible that we could find a supply for our daily speeches, when discussing such a variety of matters, unless we were to cultivate our minds by the study of literature; or that our minds could bear being kept so constantly on the stretch if we did not relax them by that same study?
But I confess that I am devoted to those studies, let others be ashamed of them if they have buried themselves in books without being able to produce anything out of them for the common advantage or anything which may bear the eyes of men and the light. But why need I be ashamed, who for many years have lived in such a manner as never to allow my own love of tranquility to deny me to the necessity or advantage of another or my fondness for pleasure to distract, or even sleep to delay my attention to such claims?
Who then can reproach me or who has any right to be angry with me, if I allow myself as much time for the cultivation of these studies as some take for the performance of their own business, or for celebrating days of festival and games, or for other pleasures, or even for the rest and refreshment of mind and body, or as others devote to early banquets, to playing at dice, or at ball?
[tr. Yonge (1856)]

Do you think this can be afforded us as we speak every day in such a variety of cases, unless we abstract our minds from learning; or that our minds can bear such contention, unless we relax them from the same learning?
But I acknowledge I am devoted to these studies; the rest of my brethren may be ashamed if they withdraw from literature in such a manner as from it to be unable either to bear common fruit , or to bring it forth to light to be gazed on; but why am I to be ashamed that my sense of leisure has never led me to remain away in the hour of danger for convenience' sake, or pleasure never allured, or finally slumber never retarded me, who will thus continue to act for as many years as I live?
Why, indeed, should anyone blame me , or have a right to be angry with me if I employ , in the enumeration of these studies, as much time as is allowed to everyone else to attend to their own affairs, to celebrate the festal days of the games, to devote to other pleasures and to the rest of mind and body itself as much time as others devote to protracted banquets, or, in fine, to the gaming-table, or the javelin?
[tr. M'Donogh Mahony (1886)]

Or do you suppose, either (that it) would be possible for us to have at hand, what we might utter daily, in such a variety of things [actions], unless we cultivated our minds by study, or (that) (our) minds could bear such great efforts, unless we relaxed them by the same study?
I indeed confess (that), I am given to these pursuits; let it shame others, if they hagve so buried themselves in letters, that they can neither bring nothing [anything] from these (studies), for the common advantage, nor to produce (anything) to view and to light. But why may I be ashamed, O judges who so many years live [have lived] so, that ever [never] either my leisure may have drawn me away or pleasure may have called (me) aside or in fine sleep may have kept (me) back from the emergency or the advantage of any one?
Wherefore who, pray, may reproach me, or who by right may be offended at me, if as much time as is conceded to others, for transacting their affairs, as much for celebrating festival days of games, as much for others pleasures, and for the rest itself of the mind and of the body; much as others devote to protracted banquets, as much in fine as to dice, as much as to ball playing.
[tr. Dewey (1916)]

Do you think that I could find inspiration for my daily speeches on so manifold a variety of topics, did I not cultivate my mind with study, or that my mind could endure so great a strain, did not study too provide it with relaxation?
I am a votary of literature, and make the confession unashamed; shame belongs rather to the bookish recluse, who knows not how to apply his reading to the good of his fellows, or to manifest its fruits to the eyes of all. But what shame should be mine, gentlemen, who have made it a rule of my life for all these years never to allow the sweets of a cloistered ease or the seductions of pleasure or the enticements of repose to prevent me from aiding any man in the hour of his need?
How then can I justly be blamed or censured, if it shall be found that I have devoted to literature a portion of my leisure hours no longer than others without blame devote to the pursuit of material gain, to the celebration of festivals or games, to pleasure and the repose of mind and body, to protracted banqueting, or perhaps to the gaming-board? or to ball-playing?
[tr. Watts (Loeb) (1923)]

Surely you do not believe that we can keep ourselves supplied with something to say every day on such a variety of topics, unless we thoroughly cultivate our minds by study? Surely you do not think that our minds could endure such strain unless we should give them the relaxation of the same study?
For my part I own that I am devoted to the pursuit of this. The rest of the world may be ashamed to have so buried themselves with literature as to be able neither to produce therefrom anything to the common profit, nor to bring it into sight and publicity. But why should I be ashamed , gentlemen of the jury, to have been living now so many years in such fashion, that neither has my love of retirement ever withdrawn me from any man's time of peril or season of advantage, nor has indulgence called me away, nor, in short, has sloth kept me back from it?
Who therefore, I pray, could find fault with me, or who could, with justice, be vexed with me, if I have myself appropriated to the resumption of such studies just so much out of my leisure hours as the rest of the world devotes to the transaction of their affairs, meeting of private engagements, or to attending the holidays of the Games, or to other indulgences and the mere rest of their minds and bodies? -- just so much time as some devote to lengthy dinners, or even to the dice-box and the tennis-ball?
[tr. Allcroft/Plaistowe (c. 1925)]

How do you imagine I could find material for my daily speeches on so many different subjects if I did not train my mind with literary study, and how could my mind cope with so much strain if I did not use such study to help it unwind?
Yes, I for one am not ashamed to admit that I am devoted to the study of literature. Let others be ashamed if they have buried their heads in books and have not been able to find anything in them which could either be applied to the common good or brought out into the open and the light of day. But why should I be ashamed, gentlemen, given that in all the years I have lived my private pastimes have never distracted me, my own pleasures have never prevented me, and not even the need for sleep has ever called me away from helping anyone in his hour of danger or of need?
Who, then, can justly censure or reproach me if I allow myself the same amount of time for pursuing these studies as others set aside for dealing with their own personal affairs, celebrating festivals and games, indulging in other pleasures, and resting their minds and bodies, or as much as they devote to extended partying and to playing dice and ball?
[tr. Berry (2000)]

[...] I confess indeed that I am obsessed with studying literature. Let this fact shame others who do not know how to make use of their books so that they can’t provide anything from their reading to common profit or to make their benefit clear in sight.
Why, moreover, should I be ashamed when I have lived so many years in such a way that my hobby never prevented me from being useful to anyone at any time and its pleasure or sleepiness never distracted me or slowed me down? In what way, then, can anyone criticize me or censure me if I am discovered to have spent that very same amount of time in pursuing these studies as others do without blame in pursuing profit, or in celebrating festivals or games, in seeking the pleasure and rest of the body and mind, or dragging out hours in dining, gambling or ballgames?
[tr. @sentantiq (2019)]

Johnson, Samuel -- Essay (1754-01-19), The Adventurer, No. 126

Dave — Sat, 17 Jan 2026 23:37:45 +0000

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)

Addison, Joseph -- Essay (1712-08-02), The Spectator, No. 447

Dave — Mon, 06 Oct 2025 19:05:51 +0000

Our delight in any particular study, art, or science rises and improves in proportion to the application which we bestow upon it. Thus, what was at first an exercise becomes at length an entertainment.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1712-08-02), The Spectator, No. 447
(Source)

Montesquieu -- Pensées Diverses [Assorted Thoughts] (1720-1755) [ed. Guterman (1963)]

Dave — Mon, 08 Sep 2025 21:25:40 +0000

You have to study a long time to know anything at all.

[Il fout avoir beaucoup étudié pour savoir peu.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts] (1720-1755) [ed. Guterman (1963)]
(Source)

(Source (French)). Other translations:

In order to know nothing, it is necessary that a man should have studied a great deal.
[tr. Dale (1882)]

It is necessary to study much in order to know little.
[E.g.]

You have to study a great deal to know a little.
[E.g.]

Hillel -- Mishna, Seder Nezikin [Order of Damages], Pirkei Avot [Chapters of the Fathers] 2:4

Dave — Mon, 23 Sep 2024 21:20:22 +0000

Don’t say “When I have time I will learn,” lest you never have time.

[וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:]

Hillel (1st C. BC-1st C. AD) Jewish sage, rabbi [הלל]
Mishna, Seder Nezikin [Order of Damages], Pirkei Avot [Chapters of the Fathers] 2:4
(Source)

(Source (Hebrew)). Alternate translations:

Say not, When I have leisure I will study; perchance thou mayest not have leisure.
[tr. Taylor (1897)]

Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
[tr. Gorfinkle (1913)]

Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
[tr. Kulp]

Do not say: When I can free myself [of my affairs] I shall learn (Torah); perhaps you will not free yourself.
[tr. Shraga Silverstein]

Do not say, "When I will be available I will study [Torah]," lest you never become available.
[Open Mishnah]

Do not say "When I have leisure, I will study," perhaps you will not have leisure.
[Source]

Say not, "When I have free time I shall study"; for you may perhaps never have any free time.

Montesquieu -- Pensées Diverses [Assorted Thoughts], # 213 (1720-1755) [tr. Clark (2012)]

Dave — Mon, 01 Jul 2024 22:15:02 +0000

Study has always been for me the sovereign remedy against life’s unpleasantness, since I have never experienced any sorrow that an hour’s reading did not eliminate.

[L’étude a été pour moi le souverain remède contre les dégoûts de la vie, n’ayant jamais eu de chagrin qu’une heure de lecture n’ait dissipé.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Pensées Diverses [Assorted Thoughts], # 213 (1720-1755) [tr. Clark (2012)]
(Source)

(Source (French)). Alternate translations:

Study has been my sovereign remedy against the worries of life. I have never had a care that an hour's reading could not dispel.
[Source (1826)]

Study is a sovereign remedy against the troubles of life; there is no vexation which an hour's reading cannot mitigate.
[E.g. (1877)]

Study has been to me a sovereign remedy against the vexations of life, having never had an annoyance that one hour's reading did not dissipate.
[E.g. (1905)]

Study has been my sovereign remedy against life's disappointment; I have never known any distress that an hour's reading did not relieve.
[ed. Guterman (1963)]

Leonardo da Vinci -- MS. 2038, Bib. Nat. 34 r. [tr. McCurdy (1908)]

Dave — Tue, 30 Jan 2024 23:44:19 +0000

Just as eating contrary to the inclination is injurious to the health, study without desire spoils the memory, and it retains nothing that it takes in.

Leonardo da Vinci (1452-1519) Italian artist, engineer, scientist, polymath
MS. 2038, Bib. Nat. 34 r. [tr. McCurdy (1908)]
(Source)

Adams, John -- Letter (1780-05-12 to 15) to Abigail Adams

Dave — Tue, 02 Jan 2024 23:22:41 +0000

I must study Politicks and War that my sons may have liberty to study Mathematicks and Philosophy. My sons ought to study Mathematicks and Philosophy, Geography, natural History, Naval Architecture, navigation, Commerce and Agriculture, in order to give their Children a right to study Painting, Poetry, Musick, Architecture, Statuary, Tapestry and Porcelaine.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1780-05-12 to 15) to Abigail Adams
(Source)

Adams, John -- Letter (1775-10-29) to Abigail Adams

Dave — Tue, 26 Dec 2023 20:35:08 +0000

Human nature with all its infirmities and depravation is still capable of great things. It is capable of attaining to degrees of wisdom and of goodness, which, we have reason to believe, appear respectable in the estimation of superior intelligences. Education makes a greater difference between man and man, than nature has made between man and brute. The virtues and powers to which men may be trained, by early education and constant discipline, are truly sublime and astonishing.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1775-10-29) to Abigail Adams
(Source)

Augustine of Hippo -- City of God [De Civitate Dei], Book 22, ch. 22 (22.22) (AD 412-416) [tr. Green (Loeb) (1972)]

Dave — Mon, 18 Dec 2023 21:05:40 +0000

Why is it that we remember with effort but forget without effort? That we learn with effort but stay ignorant without effort? That we are active with effort, and lazy without effort?

[Quid est enim, quod cum labore meminimus, sine labore obliuiscimur; cum labore discimus, sine labore nescimus; cum labore strenui, sine labore inertes sumus?]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
City of God [De Civitate Dei], Book 22, ch. 22 (22.22) (AD 412-416) [tr. Green (Loeb) (1972)]
(Source)

(Source (Latin)). Alternate translations:

What is our labour to remember things, our labour to learn, and our ignorance without this labour? our agility got by toil, and our dullness if we neglect it?
[tr. Healey (1610)]

For why is it that we remember with difficulty, and without difficulty forget? learn with difficulty, and without difficulty remain ignorant? are diligent with difficulty, and without difficulty are indolent?
[tr. Dods (1871)]

How difficult it is to remember, how easy to forget; how hard to learn and how easy to be ignorant; how difficult to make an effort and how easy to be lazy.
[tr. Walsh/Honan (1954)]

How is it that what we learn with toil we forget with ease? that it is hard to learn, but easy to be in ignorance? That activity goes against the grain, while indolence is second nature?
[tr. Bettenson (1972)]

Why is it that we remember with such difficulty, but forget so easily? Why is it that we learn with such difficulty, yet so easily remain ignorant? Why is it that we are vigorous with such difficulty, yet so easily inert?
[tr. Dyson (1998)]

Gay, John -- “The Pack-Horse and Carrier (To a young Nobleman),” ll. 41-42

Dave — Tue, 14 Nov 2023 16:12:56 +0000

Whence had you this illustrious name?
From virtue and unblemish’d fame.
By birth the name alone descends;
Your honour on yourself depends:
Think not your coronet can hide
Assuming ignorance and pride.
Learning by study must be won,
‘Twas ne’er entail’d from son to son.

John Gay (1685-1732) English poet and playwright
“The Pack-Horse and Carrier (To a young Nobleman),” ll. 41-42
(Source)

Some printings of the poem leave off the prologue, of which this is a part.

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 2, verse 15 (2.15) (6th C. BC – AD 3rd C.) [tr. Ware (1950)]

Dave — Tue, 07 Nov 2023 18:41:00 +0000

Learning without thought ends in a blur. Thought without learning will soon totter.

[學而不思則罔、思而不學則殆。]

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 2, verse 15 (2.15) (6th C. BC – AD 3rd C.) [tr. Ware (1950)]
(Source)

Many (but not all) translators suggest that learning/study here is not general academics, but examining and maintaining the ancient traditions.

(Source (Chinese)). Alternate translations:

Learning without thought is labour lost; thought without learning is perilous.
[tr. Legge (1861)]

Learning with [sic] thought is a snare; thought without learning is a danger.
[tr. Jennings (1895)]

Study without thinking is labour lost. Thinking without study is perilous.
[tr. Ku Hung-Ming (1898)]

Learning without thought is useless. Thought without learning is dangerous.
[tr. Soothill (1910)]

Education without meditation is useless. Meditation without education is risky.
[tr. Soothill (1910), alternate]

Research without thought is a mere net and entanglement: thought without gathering data, a peril.
[tr. Pound (1933)]

He who learns but does not think, is lost. He who thinks but does not learn is in great danger.
[tr. Waley (1938)]

If one learns from others but does not think, one will be bewildered. If, on the other hand, one thinks but does not learn from others, one will be in peril.
[tr. Lau (1979)]

If one studies but does not think, one is caught in a trap. If one thinks but does not study, one is in peril.
[tr. Dawson (1993)]

To study without thinking is futile. To think without studying is dangerous.
[tr. Leys (1997)]

Learning without thinking is fruitless; thinking without learning is perplexing.
[tr. Huang (1997); additional translations.]

Studying but not thinking, it is confused; Thinking but not studying, it is dangerous.
[tr. Cai/Yu (1998)]

Learning without due reflection leads to perplexity; reflection without learning leads to perilous circumstances.
[tr. Ames/Rosemont (1998)]

If he studies and does not reflect, he will be rigid. If he reflects but does not study, he will be shaky.
[tr. Brooks/Brooks (1998)]

To learn and never think -- that's delusion. But to think and never learn -- that is perilous indeed!
[tr. Hinton (1998)]

If you learn without thinking about what you have learned, you will be lost. If you think without learning, however, you will fall into danger.
[tr. Slingerland (2003)]

Learning without thought is pointless. Thought without learning is dangerous.
[tr. Watson (2007)]

If you learn but do not think, you will be dazed. If you think but do not learn, you will be in danger.
[tr. Chin (2014)]

Learning from books without critical thinking results in confusion. Thinking vacuously without learning from books is perilous.
[tr. Li (2020)]

Chopin, Frederic -- In the diary of Friederike Streicher (née Müller) (1840-04-21)

Dave — Mon, 11 Jul 2022 19:26:58 +0000

Simplicity is the final achievement. After one has conquered all the difficulties, after one has played a vast quantity of notes and more notes, it is simplicity that emerges in all its charm as the crowning reward of art. Whoever wants to obtain this immediately will never achieve it: you can’t begin with the end. One has to have studied a lot, tremendously, to reach this goal; it’s no easy matter.

[La dernière chose c’est la simplicité. Après avoir épuisé toutes les difficultés, après avoir joué une immense quantité de notes, et de notes, c’est la simplicité qui sort avec tout son charme, comme le dernier sceau de l’art. Quiconque veut arriver de suite à cela n’y parviendra jamais, on ne peut commencer par la fin. II faut avoir étudié beaucoup, mème immensement pour atteindre ce but, ce n’est pas une chose facile.]

Frédéric Chopin (1810-1849) Polish composer and pianist
In the diary of Friederike Streicher (née Müller) (1840-04-21)
(Source)

When told by Müller that what impressed her most about Franz Liszt's playing was his "calmness in overcoming the greatest technical difficulties." Müller was a premiere student of Chopin, 1839-41. Excerpts from her diary are printed in Frederick Niecks, Frederick Chopin: As A Man and Musician, Vol. 2, Appendix 3 (1888).

Clifford, William Kingdon -- “The Ethics of Belief,” Part 1 “The Duty of Inquiry,” Lecture, London (11 Apr 1876)

Dave — Mon, 06 Dec 2021 16:27:42 +0000

Inquiry into the evidence of a doctrine is not to be made once for all, and then taken as finally settled. It is never lawful to stifle a doubt; for either it can be honestly answered by means of the inquiry already made, or else it proves that the inquiry was not complete.

“But,” says one, “I am a busy man; I have no time for the long course of study which would be necessary to make me in any degree a competent judge of certain questions, or even able to understand the nature of the arguments.” Then he should have no time to believe.

William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The Ethics of Belief,” Part 1 “The Duty of Inquiry,” Lecture, London (11 Apr 1876)
(Source)

Frye, Northrop -- Anatomy of Criticism, “Polemical Introduction” (1957)

Dave — Mon, 08 Nov 2021 17:35:33 +0000

Physics is an organized body of knowledge about nature, and a student of it says that he is learning physics, not nature. Art, like nature, has to be distinguished from the systematic study of it, which is criticism.

Northrop Frye (1912-1991) Canadian literary critic and literary theorist
Anatomy of Criticism, “Polemical Introduction” (1957)
(Source)

Taylor, Barbara Brown -- Leaving Church: A Memoir of Faith, Part 1 (2006)

Dave — Fri, 22 Oct 2021 20:06:22 +0000

I know that the Bible is a special kind of book, but I find it as seductive as any other. If I am not careful, I can begin to mistake the words on the page for the realities they describe. I can begin to love the dried ink marks on the page more than I love the encounters that gave rise to them. If I am not careful, I can decide that I am really much happier reading my Bible than I am entering into what God is doing in my own time and place, since shutting the book to go outside will involve the very great risk of taking part in stories that are still taking shape. Neither I nor anyone else knows how these stories will turn out, since at this point they involve more blood than ink. The whole purpose of the Bible, it seems to me, is to convince people to set the written word down in order to become living words in the world for God’s sake. For me, this willing conversion of ink back to blood is the full substance of faith.

Barbara Brown Taylor (b. 1951) American minister, academic, author
Leaving Church: A Memoir of Faith, Part 1 (2006)
(Source)

See Holmes.

Taylor, A. J. P. -- “The Radical Tradition: Fox, Paine, and Cobbett,” The Trouble Makers: Dissent over Foreign Policy, 1792–1939 (1969)

Dave — Mon, 17 May 2021 19:27:54 +0000

In my opinion we learn nothing from history except the infinite variety of men’s behaviour. We study it, as we listen to music or read poetry, for pleasure, not for instruction.

A. J. P. Taylor (1906-1990) British historian, journalist, broadcaster [Alan John Percivale Taylor]
“The Radical Tradition: Fox, Paine, and Cobbett,” The Trouble Makers: Dissent over Foreign Policy, 1792–1939 (1969)
(Source)

Hyujeong -- Mirror of Zen [Samga Gwigam; Samga Kwigom; Seonga Gwigam], ch. 14 [tr. Jorgensen (2012)]

Dave — Mon, 22 Mar 2021 17:29:35 +0000

You must have three essentials for the investigation of Chan [Zen]. The first is that you must have the foundation of great faith. The second is that you must have a zealous determination. The third is that you must have the feeling of great doubt. If you omit one of these it is like breaking off the leg of a tripod, which ends up becoming a useless vessel.

高峰云、叅禪須具三要一有大信根
二有大憤志三有大疑情苟闕其一
如折足之鼎終成廢器。

Hyujeong (1520-1604) Korean Seon (Sŏn, Zen) Master [Sosan Taesa, Seosan Daesa, Dae Seonsa]
Mirror of Zen [Samga Gwigam; Samga Kwigom; Seonga Gwigam], ch. 14 [tr. Jorgensen (2012)]
(Source)

Alternate translations:

For the study of Seon, there are three requirements: (1) having the great root of faith; (2) having great determination, and (3) having great doubt. If you lack one of these, it is like a broken like on a tripod sacrificial vessel. In the end you will discard it.
[tr. Miller (2017)]

There are three essentials to Sŏn meditation. First of all, you must be rooted in Great Faith and Great Confidence. Secondly, one must have Great Anger -- a strong, inwardly-directed, ardent determination to practice. Thirdly, one must have Great Doubt. If one of these is missing, it is like a tripod vessel with one leg cut off -- in the end, it will be of no use.
[Source]

It is well known that Ganhwaseon practitioners must have three things of essential importance: The first is a Foundation of Great Faith (大信根) for the practice which is possible; the second is Great Zealous Determination (大憤志) of practice to attain enlightenment; the third is a Great Feeling of Doubt (大疑情) on the Hwadu. If one of these is lacking, then it is like a tripod pot with a broken foot and is useless.
[Source]

Fish, Stanley -- “Conspiracy Theories 101,” New York Times (23 Jul 2006)

Dave — Thu, 18 Feb 2021 23:24:12 +0000

There is, in fact, no academic requirement to include more than one view of an academic issue, although it is usually pedagogically useful to do so. The true requirement is that no matter how many (or few) views are presented to the students, they should be offered as objects of analysis rather than as candidates for allegiance.

Stanley Fish (b. 1938) American literary theorist, legal scholar, author
“Conspiracy Theories 101,” New York Times (23 Jul 2006)
(Source)

Muller, Max -- Chips from a German Workshop, “Lecture on the Vedas” (1866)

Dave — Fri, 13 Nov 2020 17:52:26 +0000

Whether listening to the shrieks of the Shaman sorcerers of Tatary, or to the odes of Pindar, or to the sacred songs of Paul Gerhard; whether looking at the pagodas of China, or the Parthenon of Athens, or the cathedral of Cologne; whether reading the sacred books of the Buddhists, of the Jews, or of those who worship God in spirit and in truth, we ought to be able to say, like the Emperor Maximilian, “Homo sum, humani nihil a me alienum puto;” or, translating his words somewhat freely, “I am a man; nothing pertaining to man I deem foreign to myself.”

Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, “Lecture on the Vedas” (1866)
(Source)

Cicero, Marcus Tullius -- Epistulae ad Familiares [Letters to Friends], Book 9, Letter 4, sec. 1 (9.4.1), to Marcus Terentius Varro (46 BC) [tr. Williams (Loeb) (1928)]

Dave — Mon, 12 Oct 2020 20:55:09 +0000

If you have a garden in your library, we shall have all we want.

[Si hortum in bibliotheca habes, deerit nihil.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Epistulae ad Familiares [Letters to Friends], Book 9, Letter 4, sec. 1 (9.4.1), to Marcus Terentius Varro (46 BC) [tr. Williams (Loeb) (1928)]
(Source)

In context, this is about Cicero discussing visiting Varro, and that he'll be happy to do so if the latter has a garden and a library, either to provide for body (vegetables) and mind, or else a garden library to have a pleasant place to think and talk during his visit.

The phrase, out of context and in more popular usage, changes the pronouns a bit, and is usually presented as a broad suggestion that all a person needs at their house to meet their mental and emotional needs is a garden and a library, e.g., the ubiquitous "If you have a garden and a library, you have everything you need."

(Source (Latin)). Alternate translations:

Let there be a garden in your Librarie, it is no matter for the rest.
[tr. Webbe (1620)]

As your library is situated in your garden, I shall want nothing to complete my two favorite amusements; reading and walking.
[tr. Melmoth (1753), 8.14]

If you have a garden in your library, everything will be complete.
[tr. Shuckburgh (1899), # 464]

If you have a kitchen garden in your library we shall lack for nothing.
[tr. Shackleton Bailey (1978), # 180]

If you have a garden in your library, you’ve got it all.
[tr. @sentantiq (2011)]

Watts, Isaac -- Logic on the Right Use of Reason in the Enquiry after Truth (1724)

Dave — Fri, 10 Aug 2018 03:36:31 +0000

If the books which you read are your own, mark with a pen or pencil the most considerable things in them which you desire to remember. Then you may read that book the second time over with half the trouble, by your eye running over the paragraphs which your pencil has noted. It is but a very weak objection against this practice to say, I shall spoil my book; for I persuade myself that you did not buy it as a bookseller, to sell again for gain, but as a scholar, to improve your mind by it; and if the mind be improved, your advantage is abundant, through your book yields less money to your executors.

Isaac Watts (1674-1748) English theologian and hymnodist
Logic on the Right Use of Reason in the Enquiry after Truth (1724)
(Source)

~Proverbs and Sayings -- Chinese proverb

Dave — Thu, 06 Jul 2017 17:37:30 +0000

A single conversation across the table with a wise man is better than ten years’ study of books.

Proverbs, Sayings, and Adages
Chinese proverb

Given in translation in Henry Wadsworth Longfellow, Hyperion, ch. 7 (1839).

Gandhi, Mohandas -- Speech to students, Agra, in Young India (19 Sep 1929)

Dave — Tue, 07 Feb 2017 17:49:31 +0000

All of your scholarship, all your study of Shakespeare and Wordsworth would be vain if at the same time you did not build your character and attain mastery over your thoughts and your actions.

Mohandas Gandhi (1869-1948) Indian lawyer, anti-colonial nationalist, political ethicist [Mahatma Gandhi]
Speech to students, Agra, in Young India (19 Sep 1929)

Muhammad -- The Sayings of Muhammed, #277 [tr. Al-Suhrawardy (1941)]

Dave — Tue, 31 Mar 2015 13:08:17 +0000

To spend more time in learning is better than spending more time in praying.

Muhammad (AD c. 570-632) Arab religious, military, and political leader; founder of Islam [Mohammed, مُحَمَّد]
The Sayings of Muhammed, #277 [tr. Al-Suhrawardy (1941)]

Russell, Bertrand -- “The Study of Mathematics,” Mysticism and Logic (1918)

Dave — Thu, 22 Jan 2015 13:08:30 +0000

Every great study is not only an end in itself, but also a means of creating and sustaining a lofty habit of the mind.

Bertrand Russell (1872-1970) English mathematician and philosopher
“The Study of Mathematics,” Mysticism and Logic (1918)
(Source)

Reynolds, Joshua -- “Discourse Eleven” (10 Dec 1782)

Dave — Thu, 15 Jan 2015 13:10:07 +0000

The great business of study is to form a mind adapted and adequate to all times and all occasions; to which all nature is then laid open, and which may be said to possess the key of her inexhaustible riches.

Joshua Reynolds (1723-1792) British painter, critic
“Discourse Eleven” (10 Dec 1782)

Leonardo da Vinci -- Note-books, 1 [tr. McCurdy (1908)]

Dave — Thu, 08 Jan 2015 13:59:13 +0000

Just as eating contrary to the inclination is injurious to the health, so study without desire spoils the memory, and it retains nothing that it takes in.

Leonardo da Vinci (1452-1519) Italian artist, engineer, scientist, polymath
Note-books, 1 [tr. McCurdy (1908)]

Leonardo da Vinci -- Note-books, 1 [tr. McCurdy (1908)]

Dave — Thu, 01 Jan 2015 18:49:42 +0000

Shun those studies in which the work that results dies with the worker.

Leonardo da Vinci (1452-1519) Italian artist, engineer, scientist, polymath
Note-books, 1 [tr. McCurdy (1908)]

Chesterfield (Lord) -- Letter to his son, #249 (7 Apr 1751)

Dave — Thu, 18 Dec 2014 13:49:51 +0000

Let the great book of the world be your principal study.

Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #249 (7 Apr 1751)
(Source)

Bacon, Francis -- “Of Studies,” Essays, No. 50 (1625)

Dave — Thu, 20 Nov 2014 14:51:01 +0000

Studies themselves give forth directions too much at large, except they be bounded by experience.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Studies,” Essays, No. 50 (1625)
(Source)

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 16, verse 9 (16.9) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

To be born enlightened: that is highest. To study and so become enlightened: that is next. To feel trapped and so study: that is third. To feel trapped and never study: that is the level of the common people, the lowest level.

[孔子曰、生而知之者、上也、學而知之者、次也、困而學之、又其次也、困而不學、民斯爲下矣。]

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 16, verse 9 (16.9) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
(Source)

Brooks says this was interpolated into Book 16 at the time of Book 18. (Source (Chinese)). Alternate translations:

Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn; -- they are the lowest of the people
[tr. Legge (1861), sec. 2]

They whose knowledge comes by birth are of all men the first (in understanding); they to whom it comes by study are next; men of poor intellectual capacity, who yet study, may be added as a yet inferior class; and lowest of all are they who are poor in intellect and never learn.
[tr. Jennings (1895)]

The highest class of men are those who are born with a natural understanding. The next class are those who acquire understanding by study and application. There are others again who are born naturally dull, but who yet by strenuous efforts, try to acquire understanding: such men may be considered the next class. Those who are born naturally dull and yet will not take the trouble to acquire understanding: such men are the lowest class of the people.
[tr. Ku Hung-Ming (1898)]

Those who have innate wisdom take the biggest rank. Those who acquire it by study rank next. Those who learn despite natural limitations come next. But those who are of limited ability and yet will not learn, -- these form the lowest class of men.
[tr. Soothill (1910)]

Those who know instinctively (as at birth) are the highest; those who study and find out, come next; those who are hampered and study come next. Those who are boxed in and do not study constitute the lowest people.
[tr. Pound (1933)]

Best are those who are born wise. Next are those who become wise by learning. After come those who have to toil painfully in order acquire learning. Finally, to the lowest class of the common people belong those who toil painfully without ever managing to learn.
[tr. Waley (1938)]

Those born with an understanding of the universe belong to the highest type of humanity. Those who understand it as the result of study come second. Those who study it with great difficulty come third. Because, owing to the difficulty, they do not study, the people come last.
[tr. Ware (1950)]

Those who are born with knowledge are the highest. Next come those who attain knowledge through stud. Next again come those who turn to study after having been vexed by difficulties. The common people, in so far as they make no effort to study even after having been vexed by difficulties, are the lowest.
[tr. Lau (1979)]

Those who know things from birth come first; those who know things from study come next; those who study things although the find them difficult come next to them; and those who do not study because they find things difficult, that is to say the common people, come last.
[tr. Dawson (1993)]

Those who have innate knowledge are the highest. Next come those who acquire knowledge through learning. Next again come those who learn through the trials of life. Lowest are the common people who go through the trials of life without learning anything.
[tr. Leys (1997)]

Those who know it at birth belong to the highest category; those who know it through learning belong to the second category; those hwo learn it when baffled belong to the third category; those who do not learn even when baffled -- such people belong to the lowest category.
[tr. Huang (1997)]

It is the first class that one gets the knowledge because of one's innateness, it is the second class that one gets the knowledge because of one's studying, it is the third class that one gets studying because of one's encountering the difficulty, and it is under the class that one who does not study even if one encounters difficulties.
[tr. Cai/Yu (1998), #435]

Knowledge (zhi 知) acquired through a natural propensity for it is its highest level; knowledge acquired through study is the next highest; something learned in response to difficulties encountered is again the next highest. But those among the common people who do not learn even when vexed with difficulties -- they are at the bottom of the heap.
[tr. Ames/Rosemont (1998)]

Those who know from birth are the highest, those who know it from study are next, those who despite difficulties study it are next after that. Those who in difficulties do not study: these are the lowest.
[tr. Brooks/Brooks (1998)]

Those who are born understanding it are the best; those who come to understand it through learning are second. Those who find it difficult to understand and yet persist in their studies come next. People who find it difficult to understand but do not even try to learn are the worst of all.
[tr. Slingerland (2003)]

Those born with understanding rank highest. Those who study and gain understanding come next. Those who face difficulties and yet study—they are next. Those who face difficulties but never study—they are the lowest type of people.
[tr. Watson (2007)]

Those who are born with knowledge are at the top. Next are those who acquire knowledge through learning. Behind them are those who have difficulties [absorbing knowledge] but are still determined to learn. And at the bottom are people who have difficulties [absorbing knowledge] and do not even attempt to learn.
[tr. Chin (2014)]

This appears to be the source of the following aphorism frequently attributed to Confucius, and recorded in James Wood, ed., Dictionary of Quotations (1893):

By three methods we may learn wisdom: First, by reflection, which is noblest; Second, by imitation, which is easiest; and third by experience, which is the bitterest.

For more discussion of that Wood "translation":

Quintilian, Marcus Fabius -- De Institutione Oratoria, Book 3, ch. 8

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Study depends on the good will of the student, a quality that cannot be secured by compulsion.

[Studium discendi voluntate, quae cogi non potest, constat.]

Quintilian (39-90) Roman orator [Marcus Fabius Quintilianus]
De Institutione Oratoria, Book 3, ch. 8