Who am I to say what Jesus said? Actually, it is quite easy to find out what Jesus is reported to have said — just go read the Bible. However, I do want to make one obvious observation which seems to have eluded everyone for two thousand years. In the Christian take on the Bible it’s all about the old Prophets leading up to Jesus, and the New Testament is about what Jesus said and some later commentaries upon what he said and setting up the church to help proclaim his good words. No doubt many people will quibble with what little I have already written because there have been billions of people thinking about these ideas and very little agreement reached about anything, even the really obvious facts. What I dislike about religion as opposed to science is that there are arguments in scientific discourse, but then there are tests for resolving the arguments, and the arguments end. With religion there are no satisfactory tests of the various truths proclaimed, and so it is impossible to resolve arguments empirically and people argue and fight forever.
Even though the Bible has gone through many translations, there are some things upon which even the religious commentators usually find agreement. Let me list a few obvious ones: A book exists called the Bible. In this Bible there are sub-books about a person called Jesus. There are four books called the Gospels which are written by people with some information very close to first-hand about this person Jesus. In these books they refer to a special complete sermon, the Sermon on the Mount, which appears to be a prepared sermon intended to be memorized by Jesus’ followers. The sermon has a very organized presentation with particular suggestions for personal behavior. Hopefully, there is no disagreement with any of those generally accepted facts, but if you have any there isn’t much reason to follow my argument any further and you can better use your time and attention to what you consider a more satisfactory end.
What is intended by this narrowing the focus of the obvious general facts is that this process can be continued on into the gospels because the Sermon on the Mount continues this same trend. When read carefully the sermon says directly that a great secret is about to be revealed and it repeats that a few times. Then rather gently it seems the tone shifts subtly and continues saying the great secret has been revealed to you and there are suggestions as to what you should do about your new knowledge. This change is so easy and fluid that no one seems to be shocked by it, but it is at that very moment when the reference changes from future to past that the revelation is made.
This crossroad of ideas, this pinnacle of development of the central idea is:
Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Matthew 7:12
Okay, so everyone knows The Golden Rule, and it has many variations and the Wikipedia gives a fair once over of how each of the religions handles this basic concept of how to treat other people. I would recommend reading its article on the The Golden Rule, because it covers all of the historical ethical arguments for treating other people well. While reading that article, pay particular attention to the should do to you aspect because what follows here will then become more meaningful. What I will say has already been said by Jesus, but the past masters didn’t understand it and missed its importance.
In a separate text, you will see again the essence of what Jesus said and you should notice that it was not said by any of the other religious sages:
And as ye would that men should do to you, do ye also to them likewise. Luke 10:25-28
If the exact same sentiment is proclaimed in each of Jesus’ statements and by none of the other sages, then it would seem that it is what Jesus intended to say exactly and not what any of the other sages were saying. The spins on the Golden Rule which were the others were proposing which were readily available to Jesus. What Jesus says isn’t really about being nice to other people so they will be nice to you which is at the root of the other Golden Rule phrasings.
The whole of Jesus’ argument and of mine comes down to the central statement in the central sermon in the central document of the Bible – what men should do to you. How can it be said more clearly and pointed to more definitively? Then the obvious follow-on question is, what should men be doing to me that you recommend that I should be doing to them? And the obvious answer would be —to help them achieve their potential for entering into the most exalted state they are capable of while here on earth. In that high state they may approach the gates of heaven. Conversely, if you use the should do suggestion you may approach your potential and thus also enter as closely as possible to heaven. This form of the Golden Rule is different from the others, because what you should be doing to your fellow man he might find quite objectionable. This other person might even hate what you are doing to him because it is going to force him to change something about his current way of doing things. Once you understand that should do concept then much of Jesus’ behavior and recommendations become more sensible and much more powerful.
Help others to achieve their utmost human potential.
The key word in this form of the Golden Rule is the word should. That word implies much more than simply a moral suggestion of treating other people fairly and being treated fairly by other people in return as is seen in other versions, as in the World English Bible –
Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
That version isn’t as strong because it only asks you to do as well to others as you would desire for others to do to you—in your present level of personal spiritual development. And another version the Young’s Literal Translation
All things, therefore, whatever ye may will that men may be doing to you, so also do to them, for this is the law and the prophets.
That version asks even less and only implies treating other people as well as you hope for them to treat you. Perhaps both of these versions are closer to what the Old Testament prophets would have been talking about. However, the King James version appears to have a much loftier goal—helping you upward on your spiritual quest to reach Heaven. It becomes an evolving rule that demands ever more sophisticated behavior depending upon your level of spiritual attainment. That ladder to Heaven was presented just a short time before the Golden Rule and it is known as the Beatitudes. Matthew 5:3-10 of King James Bible.
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are they that mourn: for they shall be comforted.
5 Blessed are the meek: for they shall inherit the earth.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the pure in heart: for they shall see God.
9 Blessed are the peacemakers: for they shall be called the children of God.
10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.
This is a step ladder for spiritual development climbing from some person at the lowest level who is now lacking in spirit, that is dead and already in their eternal Heaven. It proceeds through several living example steps and on to the top one which is those people filled with righteousness (perfection). Those fully developed individuals are in their living Heaven. Each of the upward steps is more difficult to attain. The first one of being dead will be attained automatically by everyone eventually when they can do no more but the other, living steps, require a special kind of effort and very special circumstance to move from that persons original condition to the later one.
The way a person moves from the former state to the later one is by applying the recommended method of—doing what men should do to you but you doing it to them. The should thus becomes very important because it implies treating some behavior observed in another person the way they should be treating you if you were behaving that way. That is a form of judgment which must be handled very carefully because of what was just said a few lines earlier in Matthew 7:1 – 2 King James Bible.
1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
The problem and opportunity is that your treatment of other people doubles back upon you in the form of your treatment of your own self and so if you treat others in the wrong way you will cultivate the habit of treating yourself badly. The other person suffers the unpleasantness of whatever ill you treated them with at a given moment but with your newly formed habit you will treat yourself with that ill habit in a similar circumstance for as long as you live. Thus judging others’ behavior is a powerful tool for self destruction or for self development if it is used properly. It gives you the opportunity to observe and change in yourself a habit seen in another person. That same habit and behavior is impossible to change in one’s self directly because it is impossible to see clearly but it can be done this newly recommended way.
Treating other people how they should treat you if you were on some similar path now becomes a technique for converting your own inner self into a more advanced being and moves you closer to your own personal perfection and personal Heaven. Matthew 7:28 King James Bible
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock.
Never impose on others what you would not choose for yourself. Analects500 BC
One would do for others as one would do for oneself. 400 BC
Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss.
By self-control and by making right-conduct your main focus, treat others as you treat yourself. Mahābhārata,
Let not a man consent to do those things to another which, he knows, will cause sorrow. Tirukkuṛaḷ 500 AD
Avoid doing what you would blame others for doing.” – Thales 546 BC
What you do not want to happen to you, do not do it yourself either. ” – Sextus the Pythagorean.
Do not do to others that which angers you when they do it to you.” – Isocrates 338 BC
Whatever is disagreeable to yourself do not do unto others. Pahlavi Texts
Treat your inferior as you would wish your superior to treat you. Seneca the Younger 65 AD
What is hateful to you, do not do to your fellow. Hillel the Elder 10 CE
Thou shalt love thy neighbor as thyself. Galatians 5:14 30 AD
Do unto others as you would have them do unto you. Catechism 1583 AD
That which you want for yourself, seek for mankind. 37—Muhammad
Blessed is he who preferreth his brother before himself. Bahá’u’lláh, p. 71
that which is unfavorable to us, do not do that to others. — Padmapuraana
Just as I am so are they, just as they are so am I. Buddha 543 BC
A man should wander about treating all creatures as he himself would be treated. — Sutrakritanga – Jainism
Don’t be the first aggressor. Modern Game theory
Second is a set of ideas that might be similar to Immanuel Kant’s categorical imperative: Act only according to that maxim whereby you can, at the same time, will that it should become a universal law.
When you are setting goals set goals, when working work. Probaway
A man’s most pleasant activity is to do the things he is best at doing. Marcus Aurelius
A person who never made a mistake never tried anything new. Albert Einstein
Be the change you want to see in this world. Gandhi
In our struggle for freedom, truth is the only weapon we possess. The Dalai Lama
The knowledge that we are responsible for our actions means that we are free to change our destiny. Anaïs Nin
Any ideas, plan, or purpose may be placed in the mind through repetition of thought. Napoleon Hill
You create yourself by intentionally creating your habits. Probaway
Life will give you whatever experience is most helpful for the evolution of your consciousness. Eckhart Tolle
What we fear doing is usually what we need to do. Ralph Waldo Emerson
With a new idea, you must begin in the middle, as there is no precedent. Probaway
Tell the story of your life as you now want it to be and discontinue the tales of how it has been or of how it is. Esther & Jerry Hicks
We cannot always choose our external circumstances, but we can choose how we respond to them. Epictetus
Nothing has meaning except for the meaning we give it. Generate meaning! Sartre
You can dramatize your ideas in business or in any other aspect of your life. It’s easy. Dale Carnegie
Every time you choose to do the right thing, even when nobody would find out otherwise, your life grows a little. Steve Goodier
Growth happens in the throes of conflict, when you are angry, afraid, frustrated, when you realize that you have a choice. Vironika Tugaleva
Create more mature habits when you have the chance to do so. Probaway
The maxim of quantity, where one tries to be as informative as one possibly can, and gives as much information as is needed, and no more.
The maxim of quality, where one tries to be truthful, and does not give information that is false or that is not supported by evidence.
The maxim of relation, where one tries to be relevant, and says things that are pertinent to the discussion.
The maxim of manner, when one tries to be as clear, as brief, and as orderly as one can in what one says, and where one avoids obscurity and ambiguity.
What I was searching for was to find help for creating a list of meta-rules for human behavior. The condensed Golden Rule list above was suggesting rules for relating to other people. However, the goal, in this case, was to find and make some statements on how to relate to oneself to help oneself to become a fully functioning mature person. Is there a set of Golden Rule-like statements for relating to oneself?
COMMENTS
This web search didn’t satisfy my personal search. I was hoping there would be some sage-level things to be found on Google. There are probably some there, and the search will go on, but today I never found anything better than the KJV Golden Rule – which by the way wasn’t even mentioned in the current Wikipedia article on the Golden Rule.
The King James version – “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” Matthew 7:12 – Wikipedia
The reason this version is so much more powerful that all of the other translations and the comments found on the internet and put into this post is because the word “should” attracts the reciprocity of other people. It is a way to help your personality grow to a more mature level by helping others to grow in the dimensions of personality growth you both need.
Mark Twain (1835 – 1910) was an American author and philosophically cynical humorist. All generalizations are false, including this one.
Mark Twain (1835 – 1910) was an American philosophically cynical humorist.Mark Twain (1835 – 1910) American philosopher of cynical observation of people.
To rewrite perhaps the greatest wordsmith of the English language requires the help of Artificial Intelligence.
The prompt to chat_open_ai_com is, Write four witty variations on this quote from Mark Twain. “
1.” All generalizations are false, including this one.
Every sweeping statement is inaccurate, especially the one I just made.
Universally speaking, all-encompassing claims are erroneous, and that, ironically, is no exception.
Without exception, all broad-brush assertions are mistaken – and yes, that includes the one you just read.
There’s no such thing as an accurate generalization, and in a twist of fate, this statement is also a victim of its own rule.
2.” The more you explain it, the more I don’t understand it.
The further you elaborate, the deeper my confusion seems to burrow.
With each additional detail, my comprehension slips further into the abyss of bewilderment.
As you tirelessly elucidate, my grasp on the concept only grows more elusive.
Your ceaseless clarification only fuels the fire of my perplexity.
3.” I was gratified to be able to answer promptly, and I did. I said I didn’t know.
I took immense pleasure in responding with haste, and I did just that, admitting my utter ignorance.
Delighted to offer a swift reply, I proudly declared my lack of knowledge on the matter.
I found great satisfaction in my immediate response, which was a confident confession of my cluelessness.
Eager to provide a prompt answer, I wholeheartedly embraced the opportunity to confess my uninformed state.
4.” I have a higher and grander standard of principle than George Washington. He could not lie; I can, but I won’t.
My moral compass surpasses that of George Washington. He was incapable of deceit; I possess the skill but choose not to employ it.
In terms of principle, I stand taller than George Washington. He found it impossible to fabricate; I, on the other hand, can, but simply opt not to.
My ethical standards soar above George Washington’s. While he was unable to spin falsehoods, I am quite capable but consciously abstain.
I boast a loftier benchmark of integrity than George Washington. He couldn’t engage in untruths; I, however, can but exercise restraint.
5.” Plain question and plain answer make the shortest road out of most perplexities.
A straightforward inquiry paired with a candid response paves the quickest path through the labyrinth of confusion.
Cutting to the chase with a simple query and a direct reply is often the express lane out of befuddlement.
The fast track to untangling life’s puzzles often lies in the realm of unembellished questions and unvarnished answers.
In the quest to disentangle perplexity, the dynamic duo of an uncomplicated question and a forthright response offers the most efficient escape route.
6.” A lie can travel half way around the world while the truth is putting on its shoes.
A falsehood can embark on a global tour while honesty is still lacing up its boots.
Deceit can zip through continents as veracity struggles to slip on its loafers.
An untruth can take a leisurely lap around the Earth while the truth fumbles to fasten its footwear.
Fabrications can sprint across the globe, leaving the truth lagging behind, still struggling to find its matching socks.
7.” Truth is stranger than fiction, but it is because Fiction is obliged to stick to possibilities; Truth isn’t.
Reality out-weirds make-believe, as the latter must adhere to plausibility, while the former faces no such constraints.
Truth often trumps fiction in peculiarity, for fiction is bound by the chains of possibility, whereas truth roams free.
Veracity often surpasses fantasy in the bizarreness department, since fiction must toe the line of potentiality, while truth revels in defiance.
The truth possesses a greater affinity for the odd than fiction, as the latter must walk the tightrope of feasibility, while the former gallivants without limits.
8.” Reality can be beaten with enough imagination.
With a generous dose of creativity, the bounds of the tangible world can be surpassed.
The constraints of the actual world are no match for a vivid and resourceful mind.
A potent blend of imagination can effortlessly conquer the mundane shackles of existence.
The limits of the real world crumble in the face of a boundless and inspired imagination.
9.” Never tell the truth to people who are not worthy of it.
Reserve your honesty for those who merit the gift of your candor.
Bestow the privilege of truth only upon those who are truly deserving.
Refrain from sharing the treasure of veracity with those who lack the worthiness to receive it.
Truth is a precious commodity – only impart it to those who have earned its value.
10.” When a person cannot deceive himself the chances are against his being able to deceive other people.
If one struggles to hoodwink oneself, the odds of successfully duping others appear rather slim.
The art of self-deception is a prerequisite for bamboozling others with any degree of success.
Failing to delude oneself may well hinder the prospects of pulling the wool over others’ eyes.
If you find it challenging to pull a fast one on yourself, chances are you won’t fare much better with others.
11.” There are three things men can do with women: love them, suffer them, or turn them into literature.
Men have a trio of options when it comes to women: cherish them, endure them, or immortalize them in prose.
With women, men have a trinity of choices: adore them, tolerate them, or transform them into written works.
Men face a triumvirate of possibilities with women: revere them, weather them, or craft them into literary masterpieces.
In their interactions with women, men have three paths: to treasure them, withstand them, or transmute them into the realm of the written word.
12.” What would men be without women? Scarce, sir…mighty scarce.
In a world devoid of women, men would be a rare breed indeed, sir…exceedingly rare.
Absent women, men would find themselves a dwindling species, sir…remarkably dwindling.
Deprived of the company of women, men would become a scarce commodity, sir…extremely scarce.
Imagine a world sans women, and men would be as elusive as hen’s teeth, sir…undeniably elusive.
13.” Wheresoever she was, there was Eden.
In her presence, paradise was never far behind.
Wherever she wandered, a utopia seemed to materialize.
Her very existence transformed each locale into a celestial haven.
With every step she took, she brought forth a touch of Elysium.
14.” If you tell the truth, you don’t have to remember anything.
Embracing honesty means never having to rack your brain for prior fabrications.
With truth on your side, the need for a flawless memory is conveniently eliminated.
Let veracity be your ally, and your recollection can take an indefinite vacation.
Speak the truth and watch as the burden of remembrance dissolves into oblivion.
15.” A man is never more truthful than when he acknowledges himself a liar.
A man’s most honest moment arises when he confesses to his own deceitfulness.
In admitting to his fabrications, a man achieves a pinnacle of veracity.
The zenith of a man’s truthfulness is reached when he recognizes and owns his own falsehoods.
When a man acknowledges his propensity for dishonesty, he ironically steps into the light of sincerity.
16.” I would rather have my ignorance than another man’s knowledge, because I have so much more of it.
I’ll take my own abundant lack of knowledge over another’s expertise, as my reserves are significantly more plentiful.
My vast ignorance, I’d argue, is preferable to another’s wisdom, purely due to its impressive volume.
I find comfort in my own boundless ignorance, as it far surpasses the limited knowledge others possess.
Given the choice, I’d cling to my seemingly endless lack of knowledge rather than borrow from another’s wisdom – after all, size matters.
17.” Always acknowledge a fault. This will throw those in authority off their guard and give you an opportunity to commit more.
Admitting to a mistake disarms the powers that be, opening the door for a fresh round of mischievous endeavors.
Confessing a blunder bewilders the higher-ups, granting you the perfect chance to engage in further shenanigans.
Fess up to your faults, and watch as those in charge lower their defenses, leaving you ample room for additional mischief.
Own your shortcomings, and you’ll find the authorities off-balance – a golden opportunity to stir up some extra trouble.
18.” I was seldom able to see an opportunity until it had ceased to be one.
Opportunities tended to become crystal clear only once they had slipped through my fingers.
My knack for recognizing a chance usually kicked in just as it vanished into thin air.
Prospects often revealed themselves to me mere moments after they had become ancient history.
I excelled at identifying opportunities exclusively in the rearview mirror of my life.
19.” Truth is the most valuable thing we have. Let us economize it.
Veracity is our most precious commodity; let’s ration it judiciously.
As truth is the finest asset we possess, it’s only prudent to budget it wisely.
Considering the immense worth of truth, a frugal approach to its use seems fitting.
Given the priceless nature of honesty, it’s best to practice a bit of thrift when doling it out.
20.” A half-truth is the most cowardly of lies.
The semi-truth, in its timid nature, ranks as the most pusillanimous of falsehoods.
Among the many fabrications, it’s the half-truth that sits atop the throne of cowardice.
A partial truth wears the dubious crown of the most craven form of deception.
The half-truth is the ultimate yellow-bellied lie in the realm of dishonesty.
21.” Truth is mighty and will prevail. There is nothing wrong with this, except that it ain’t so.
Veracity is potent and shall triumph. This would be a splendid notion, if only it were true.
The might of truth shall conquer all, a lovely sentiment indeed – except for the inconvenient fact that it’s not quite accurate.
Truth, in all its power, is destined to prevail. It’s a reassuring thought, were it not for the small issue of it being a tad incorrect.
The strength of truth ensures its eventual victory, a comforting idea if it weren’t for the minor detail of it being somewhat flawed.
22.” There are lies, damned lies and statistics.
We have untruths, accursed fabrications, and then, of course, the realm of statistics.
From falsehoods to infernal prevarications, and finally, the grand illusion of statistics.
There exists a hierarchy of deceit: mere lies, the cursed variety, and the ever-elusive statistics.
In the world of deception, we encounter lies, their diabolical counterparts, and the master of disguise – statistics.
23.” A clear conscience is the sure sign of a bad memory.
An untroubled conscience often indicates the presence of a forgetful mind.
A guilt-free soul may simply be the result of a less-than-remarkable memory.
The absence of remorse could very well be attributed to a conveniently unreliable recollection.
A pristine conscience may just be a testament to one’s less-than-stellar powers of remembrance.
24.” The more things are forbidden, the more popular they become.
Prohibition only serves to fuel the flames of desirability.
Forbidden fruit gains its allure from the very fact that it is off-limits.
The allure of the prohibited grows exponentially with each restriction.
As taboos multiply, so too does the magnetic pull of the illicit.
25.” There is a charm about the forbidden that makes it unspeakably desirable.
The allure of the off-limits lies in its tantalizingly unattainable nature.
An irresistible magnetism surrounds the taboo, rendering it oh-so-tempting.
The forbidden’s enchantment lies in its power to evoke an insatiable longing.
The spellbinding charm of the prohibited stems from its captivating inaccessibility.
26.” Thunder is good, thunder is impressive; but it is lightning that does the work.
Thunder boasts loudly, thunder wows the crowd; but it’s lightning that clocks in for the shift.
Thunder is the hype man, thunder draws the awe; but it’s lightning that steals the show with results.
Thunder talks a big game, thunder earns applause; but it’s lightning that rolls up its sleeves and delivers.
Thunder is the grand entrance, thunder makes heads turn; but it’s lightning that puts in the elbow grease and gets things done.
27.” The difference between the right word and the almost right word is the difference between lightning and a lightning bug.
The distinction between the perfect word and the near-perfect word is like comparing a fireworks display to a flickering candle.
The gap between the precise word and the nearly precise word is akin to the chasm between a high-speed train and a toy locomotive.
Choosing the right word over an almost right word is the difference between savoring gourmet cuisine and munching on a stale snack.
The contrast between the ideal word and the close-but-not-quite word is like experiencing a thrilling roller coaster versus a leisurely carousel ride.
28.” Man is the only animal that blushes. Or needs to.
Humans hold the unique distinction of being the sole creatures that turn red with embarrassment – and rightfully so.
Of all the animals in the kingdom, only humans have the ability to blush – a skill they’ve had ample practice perfecting.
In the vast spectrum of fauna, mankind alone boasts the talent for blushing – a peculiar badge of honor they wear with pride.
Humanity, the singular species gifted with the knack for flushing crimson – a fitting response to their countless faux pas.
29.” Be good and you will be lonesome.
Pursue virtue and you may find yourself with a sparse social calendar.
Aim for righteousness, but prepare for a rather exclusive guest list.
Embrace goodness, and brace yourself for the solace of your own company.
Strive for saintliness, and you may end up dining alone more often than not.
30.” Good breeding consists in concealing how much we think of ourselves and how little we think of the other person.
Polite society demands the artful dance of inflating others’ worth while subtly deflating our own egos.
Social grace is the fine act of cloaking our self-admiration while downplaying our quiet dismissal of others.
To be well-bred is to master the skill of hiding our self-importance while feigning disinterest in others’ shortcomings.
Etiquette requires a delicate balance: veil one’s self-regard and discreetly minimize the attention paid to another’s mediocrity.
31.” Few things are harder to put up with than the annoyance of a good example.
Little tests one’s patience more than the irksome presence of a paragon of virtue.
The vexation of enduring a shining exemplar is a trial that many would prefer to avoid.
Seldom do we encounter a greater nuisance than the irritating reminder of someone’s moral superiority.
It’s a rare challenge to tolerate the bothersome spectacle of an individual who sets the bar infuriatingly high.
32.” To be good is noble; but to show others how to be good is nobler and no trouble.
Embodying virtue is commendable, yet guiding others toward virtue is the true pinnacle of nobility – and a breeze to boot.
Being righteous is admirable, but teaching others the ways of righteousness is the epitome of distinction – and surprisingly fuss-free.
Exemplifying goodness is praiseworthy; however, imparting that goodness to others is the true mark of honor – and without any headaches.
Possessing virtue is laudable, but mentoring others in virtuous living is the ultimate badge of nobility – and a walk in the park.
33.” There are several good protections against temptations, but the surest is cowardice.
Numerous defenses exist against life’s temptations, but the most foolproof is the impenetrable shield of timidity.
Many safeguards can be employed against enticements, yet the most steadfast remains the unwavering fortress of fearfulness.
A myriad of strategies can deter life’s allurements, but the most reliable is the steadfast anchor of apprehension.
Copious methods help resist temptation’s call, but none quite match the unyielding barricade of pusillanimity.
34.” The easy confidence with which I know another man’s religion is folly teaches me to suspect that my own is also.
The effortless certainty I have when deeming another’s faith as foolish leads me to ponder the potential folly of my own beliefs.
The casual conviction I feel in dismissing someone else’s spirituality nudges me to question the validity of my own creed.
The untroubled assurance I possess when labeling another’s religion as absurd prompts me to reevaluate the foundations of my own convictions.
The breezy self-confidence I hold when judging the beliefs of others as preposterous hints that I should scrutinize my own spiritual constructs.
35.” I am quite sure now that often, very often, in matters concerning religion and politics a man’s reasoning powers are not above the monkey’s.
I’ve become increasingly convinced that in the realms of religion and politics, the average person’s logic may barely surpass that of our simian cousins.
I can now assert with some certainty that when it comes to faith and governance, the human capacity for reason is often on par with that of our primate peers.
It’s become abundantly clear that, in matters of spirituality and statecraft, the intellectual prowess of many is frequently no more advanced than a monkey’s.
Time and time again, I find that in the intricate spheres of religion and politics, human reasoning often rivals the cognitive abilities of our tree-dwelling relatives.
36.> In religion and politics, people’s opinions are gotten second-hand, from complicated trails of handed down second-hand opinions.
In matters of faith and state, opinions often resemble a tangled web of second-hand ideas, each passed down like a game of celestial telephone.
When it comes to religion and politics, beliefs often originate from an intricate maze of recycled viewpoints, like a convoluted game of ideological pass-the-parcel.
The realms of spirituality and governance are rife with opinions that, much like hand-me-down clothing, have been worn and shared by countless others before.
In the spheres of religion and politics, convictions frequently bear the mark of a complex lineage, tracing back through generations of pre-loved perspectives.
36.” In religion and politics people’s beliefs and convictions are in almost every case gotten at second-hand, and without examination, from authorities who have not themselves examined the questions at issue but have taken them at second-hand from other non-examiners, whose opinions about them were not worth a brass farthing.
In matters of faith and governance, individuals often inherit unexamined convictions from purported experts who, in turn, blindly adopt the equally baseless beliefs of their equally clueless predecessors—a veritable daisy chain of ignorance.
Within the realms of spirituality and statecraft, beliefs tend to be adopted with nary a thought, borrowed from so-called authorities who themselves have blindly embraced the opinions of other non-thinkers—a spectacular parade of intellectual laziness.
When it comes to religion and politics, convictions are often acquired second-hand and unquestioned from figures of authority, who themselves have mindlessly accepted them from others—a grand game of ideological “follow the leader” with no actual leader.
In the spheres of faith and government, people’s beliefs are typically adopted without scrutiny, passed down from so-called experts who themselves have unthinkingly accepted the opinions of similarly uninformed predecessors—a never-ending cycle of unexamined hand-me-down convictions.
37.” Just because you’re taught that something’s right and everyone believes it’s right, it don’t make it right.
Merely because you’ve been schooled in the supposed correctness of a belief and the masses concur, it doesn’t necessarily elevate it to the realm of truth.
Simply being indoctrinated with an idea’s righteousness and witnessing widespread agreement does little to guarantee its actual validity.
The fact that you’ve learned to accept a notion as true, with the crowd nodding in unison, hardly certifies its undisputed accuracy.
When education and popular consensus vouch for an idea’s correctness, it doesn’t quite bestow upon it the incontestable mantle of truth.
38.” Don’t part with your illusions. When they are gone you may still exist, but you have ceased to live.
Cling tightly to your fantasies, for without them, you may continue to exist, but the vibrant essence of life slips through your fingers.
Hold fast to your daydreams, as their absence may leave you with mere existence, devoid of the colorful tapestry that makes life truly worth living.
Cherish your make-believe worlds, for once they vanish, you might persist, but the lively spirit that breathes life into your days will be no more.
Embrace your flights of fancy, for when they depart, you may continue to occupy space, but the zest of living will have abandoned you.
39.” Sanity and happiness are an impossible combination.
The soundness of mind and blissful joy make for an improbable yet highly sought-after duo.
The marriage of reason and happiness is a rare, if not entirely unattainable, union.
Rationality and felicity coexisting is a paradox as puzzling as it is elusive.
A harmonious blend of sanity and happiness is like a mythical creature, oft-imagined but never truly seen.
40.” Life would be infinitely happier if we could only be born at the age of eighty and gradually approach eighteen.
Existence would be infinitely more delightful if we entered the world at a ripe eighty and leisurely strolled backward toward our teenage years.
The joy of living would be immeasurable if we could commence life at a seasoned eighty and steadily rewind to the tender age of eighteen.
Life’s happiness would know no bounds if we were granted the ability to emerge at eighty and gracefully regress to the days of adolescent adventure.
Imagine the bliss of life if we could be born with the wisdom of eighty and gradually journey toward the invincible spirit of eighteen.
41.” The secret to getting ahead is getting started.
The clandestine formula for advancing lies in taking that all-important first step.
The hidden key to outpacing the competition resides in the simple act of beginning.
Unlocking the enigma of progress hinges on embracing the initiation of your journey.
The covert recipe for success is found within the subtle art of setting things in motion.
42.” Keep away from people who try to belittle your ambitions. Small people always do that, but the really great make you feel that you, too, can become great.
Steer clear of those who seek to diminish your dreams; the diminutive-minded thrive on such tactics, while the truly grand inspire greatness within you.
Distance yourself from ambition-dampeners; petty souls excel at downplaying aspirations, whereas the genuinely magnificent encourage you to reach for the stars.
Evade the company of those who trivialize your goals; small-minded individuals relish in doing so, while the authentically extraordinary empower you to envision your own greatness.
Sidestep the naysayers who dismiss your ambitions; it is the specialty of the narrow-minded, while the truly exceptional individuals uplift and reinforce your potential for greatness.
43.” There are those who scoff at the schoolboy, calling him frivolous and shallow: Yet it was the schoolboy who said ‘Faith is believing what you know ain’t so’.
Some mock the pupil, labeling him trivial and superficial, but remember, it was the very same pupil who astutely observed, “Faith is believing in the unbelievable.”
Critics deride the student as whimsical and cursory, yet it was the insightful student who declared, “Faith is trusting what you know defies reason.”
Many scorn the scholar, deeming him flippant and lacking depth; however, it was the perceptive scholar who proclaimed, “Faith is accepting what you know contradicts logic.”
Detractors may dismiss the young learner as lighthearted and trivial, but it was this clever learner who noted, “Faith is embracing what you understand to be implausible.”
44.” A man is accepted into a church for what he believes and he is turned out for what he knows.
A fellow may be welcomed into a congregation for the convictions he holds, only to be shown the door for the truths he uncovers.
One may gain entry to a religious community based on his beliefs, yet face expulsion when armed with newfound knowledge.
Admission to a church may hinge on a man’s faith, but his eventual eviction could result from the inconvenient truths he learns.
A man’s beliefs may earn him a place within a spiritual gathering, while the revelations he uncovers may lead to his unceremonious departure.
45.> If you believe stories from a book filled with talking animals, wizards, witches, demons, food falling from the sky, and people walking on water, are true, you need a shrink.
If you find yourself wholeheartedly accepting tales of chatty creatures, magical beings, enchantresses, celestial sustenance, and buoyant pedestrians, you might want to consider seeking professional help.
When stories of conversing critters, spell-casters, wicked witches, heaven-sent feasts, and aquatic strolls ring undeniably true, it’s perhaps time to book a session on the therapist’s couch.
If you’re firmly convinced of the veracity in accounts of loquacious animals, mystical wizards, nefarious enchanters, sky-borne provisions, and water-walking feats, a mental health checkup may be in order.
Should you find the narratives of talkative fauna, sorcerers, malevolent conjurers, airborne edibles, and individuals striding atop water unquestionably factual, a visit to a psychiatrist might be well-advised.
45.” You believe in a book that has talking animals, wizards, witches, demons, sticks turning into snakes, burning bushes, food falling from the sky, people walking on water, and all sorts of magical, absurd and primitive stories, and you say that we are the ones that need help?
A tome brimming with garrulous beasts, enchanters, sorceresses, fiends, serpentine staffs, flaming shrubbery, celestial banquets, and aquatic promenades captures your unwavering belief, yet you claim it’s we who require assistance?
You put your faith in a volume filled with chatty creatures, spell-weavers, bewitching women, demonic beings, transmogrifying rods, blazing bushes, sky-fallen sustenance, and water-strolling marvels, and still suggest that it’s our wits that are in question?
In a narrative replete with loquacious animals, mystical conjurers, malevolent witches, sinister forces, shape-shifting sticks, incendiary foliage, airborne feasts, and watery escapades you find the truth, and yet you insinuate that we’re the ones in need of guidance?
You wholeheartedly trust a collection of tales featuring talkative fauna, magical practitioners, wicked enchantresses, demonic entities, morphing staffs, fiery vegetation, heaven-sent provisions, and liquid traverses, while implying that it’s our sensibilities that warrant scrutiny?
46.” Water, taken in moderation, cannot hurt anybody.
H2O, when imbibed with restraint, poses little threat to one’s well-being.
A judicious consumption of the aqueous liquid is unlikely to bring harm upon anyone.
Moderation in one’s intake of the universal solvent ensures a risk-free experience.
When sipping water with a measured approach, one can anticipate no peril to one’s health.
47.” Under certain circumstances, profanity provides a relief denied even to prayer.
In select situations, a well-timed expletive delivers a catharsis that even the most earnest supplication cannot achieve.
At times, a judiciously employed curse offers a release that transcends the consolations of even the most heartfelt invocation.
Occasionally, a strategic swear word provides a soothing balm that outstrips the solace found in the most fervent of prayers.
Under particular conditions, a well-placed obscenity grants a reprieve unmatched by even the most devout entreaty.
48.” One of the most striking differences between a cat and a lie is that a cat has only nine lives.
A noteworthy distinction between a feline and a falsehood is that the former boasts a mere nine lives to fall back on.
The remarkable disparity between a whiskered companion and a deception lies in the fact that the cat’s life count is capped at nine.
A curious divergence between a kitty and a fabrication is that the cuddly creature enjoys a limited allotment of nine existences.
A telling contrast between our furred friends and untruths is that cats, unlike their dishonest counterparts, can claim only nine lives to their name.
49.” Soap and water wash the brains right out of naturally good people.
“Lather and rinse may purify the body, but can unwittingly cleanse the conscience of the inherently virtuous.”
“A sudsy scrub might make the skin gleam, but it can also inadvertently rinse away the inner goodness of the truly kind-hearted.”
“Foam and H2O may be a recipe for physical freshness, yet they possess the uncanny ability to launder the innate decency from an honest soul.”
“Bubbles and aqua have a knack for polishing the exterior, but alas, they can also unintentionally strip away the inherent nobility from those with pure intentions.”
49.” I said there was nothing so convincing to an Indian as a general massacre. If he could not approve of the massacre, I said the next surest thing for an Indian was soap and education. Soap and education are not as sudden as a massacre, but they are more deadly in the long run; because a half-massacred Indian may recover, but if you educate him and wash him, it is bound to finish him some time or other.
“I once declared that nothing persuades an Indian quite like a sweeping slaughter. If that doesn’t win him over, then surely soap and education will. While soap and education might lack the swiftness of a massacre, they ultimately prove more lethal; a partially decimated Indian may bounce back, but once you’ve imparted knowledge and hygiene upon him, his fate is sealed sooner or later.”
“I’ve always maintained that if a grand-scale bloodbath fails to convince an Indian, then education and a good scrubbing will. These tools may not be as swift as a massacre, but their long-term effects are far more devastating; an Indian who survives a half-hearted slaughter may yet stand a chance, but once enlightened and cleansed, his doom is all but certain.”
“I once professed that an Indian could be most effectively swayed by a thorough annihilation. Failing that, a potent combination of soap and schooling should suffice. Although this duo may not boast the rapidity of a massacre, their long-lasting impact is far more destructive; a semi-ravaged Indian could still recuperate, but once educated and bathed, his downfall is simply a matter of time.”
“I have long asserted that if a comprehensive carnage cannot sway an Indian, then the tag team of soap and education most certainly will. While these agents may lack the immediacy of a bloodbath, they are ultimately more fatal in the long run; an Indian who survives a partial massacre might recover, but once you’ve exposed him to the powers of learning and cleanliness, it’s only a matter of time before he succumbs.”
50.” Education: the path from cocky ignorance to miserable uncertainty.
“Education: the enlightening journey from blissful cluelessness to the realm of woeful doubt.”
“Education: the transformative expedition from confident obliviousness to the valley of disheartening ambiguity.”
“Education: the enlightening voyage from self-assured naivety to the shores of dejected indecision.”
“Education: the winding road from the heights of smug ignorance to the murky depths of despondent uncertainty.”
51.” I have never let my schooling interfere with my education.
“I’ve always ensured that my academic pursuits never meddled with the lessons of life’s grand classroom.”
“I’ve consistently refused to allow the walls of a school to barricade the path to my true enlightenment.”
“I’ve made it a point to keep my institutional learning from obstructing the flow of my worldly wisdom.”
“I’ve been adamant that the formalities of a classroom never encroach upon the boundless education of experience.”
52.” Education consists mainly of what we have unlearned.
“Education is primarily the art of skillfully unlearning the myriad misconceptions we’ve acquired.”
“The essence of education lies in the diligent shedding of the falsehoods we’ve unwittingly embraced.”
“Education is chiefly the process of decluttering our minds from the erroneous beliefs we’ve collected.”
“The crux of education rests in the systematic untangling of the many misguided notions we’ve gathered.”
53.” Training is everything. The peach was once a bitter almond; cauliflower is nothing but cabbage with a college education.
“Nurturing is the key. The succulent peach was once just a sour almond, while cauliflower is merely a cultured cabbage that attended university.”
“Cultivation makes all the difference. The delectable peach once started as a harsh almond, and cauliflower is simply an erudite cabbage with a degree to its name.”
“Development is paramount. The once acrid almond blossomed into a delightful peach, and the cauliflower is but a scholarly cabbage that’s been schooled in the art of refinement.”
“Guidance is crucial. The scrumptious peach had its origins as a bitter almond, and the cauliflower is nothing more than an intellectual cabbage with a taste for higher learning.”
54.” The man who does not read has no advantage over the man who cannot read.
“The fellow who shuns reading shares equal footing with the one who lacks the ability to peruse written words.”
“A man who neglects the written word is no better off than the one who’s unable to decode its contents.”
“The individual who abstains from literature is indistinguishable from the one who’s incapable of traversing its pages.”
“A gentleman who disregards the realm of books finds himself on par with the one who’s powerless to explore their depths.”
55.” If you don’t read the newspaper, you’re uninformed. If you read the newspaper, you’re mis-informed.
“Forsaking the newspaper leaves you uninformed, while perusing it only serves to muddle your understanding.”
“To avoid the newspaper is to embrace ignorance, yet to indulge in its pages is to invite confusion.”
“Shunning the daily news renders you uninformed, but embracing it places you squarely in the land of misconceptions.”
“Abstaining from the news leaves you in the dark, whereas consuming it often propels you into the murky waters of misinformation.”
56.> If you paid me enough, I could read Edgar Allen Poe’s stories, but money’s not enough to get me to read Jane Austin’s stuff.
“With sufficient monetary incentive, I could force myself through the tales of Edgar Allan Poe, but no amount of wealth could ever persuade me to delve into the pages of Jane Austen’s works.”
“Adequate compensation might tempt me to peruse the narratives of Edgar Allan Poe, yet even the most enticing sum could not coax me to endure the writings of Jane Austen.”
“An ample reward could potentially lure me into the world of Edgar Allan Poe’s stories, but not even a king’s ransom would be enough to subject me to the prose of Jane Austen.”
“If the price were right, I could stomach the works of Edgar Allan Poe, but no treasure trove could ever induce me to traverse the literary landscape of Jane Austen’s creations.”
56.” To me [Edgar Allen Poe’s] prose is unreadable—like Jane Austin’s [sic]. No there is a difference. I could read his prose on salary, but not Jane’s. Jane is entirely impossible. It seems a great pity that they allowed her to die a natural death.
“To my taste, Edgar Allan Poe’s prose is as illegible as Jane Austen’s. Yet, there is a distinction: I could endure Poe’s writings for a paycheck, but Austen’s are simply unbearable. It’s a shame that nature was permitted to take its course with her demise.”
“For me, the prose of Edgar Allan Poe is as impenetrable as that of Jane Austen. However, a crucial difference remains: I might tolerate Poe’s writings on a payroll, but Austen’s are beyond redemption. It’s rather unfortunate that her end came about so naturally.”
“In my opinion, the prose of Edgar Allan Poe is as incomprehensible as Jane Austen’s. Nevertheless, a disparity exists: I could bear Poe’s compositions for monetary compensation, but Austen’s are wholly insufferable. It’s regrettable that her passing was allowed to proceed unimpeded.”
“Edgar Allan Poe’s prose strikes me as unreadable, much like Jane Austen’s. Yet, a contrast persists: I could stomach Poe’s words if salaried, but not Austen’s. Her work is simply unendurable. It’s rather lamentable that they let her meet her maker through natural means.”
57.> As a sensitive American, you will never know what an ass you are until you have gone abroad for a few months.
“As a perceptive American, the true extent of your donkey-like qualities will remain elusive until you’ve ventured overseas for a spell.”
“Only by journeying abroad for a few months can an astute American truly grasp the depths of their inner mule-like nature.”
“The revelation of an American’s inherent ass-like disposition is often reserved for those who have wandered beyond our borders for a short while.”
“For a discerning American, the magnitude of their jackass tendencies remains veiled until they’ve set foot on foreign soil for a brief period.”
57.” The gentle reader will never, never know what a consummate ass he can become until he goes abroad. I speak now, of course, in the supposition that the gentle reader has not been abroad and therefore is not already a consummate ass.
“The unsuspecting reader shall remain blissfully unaware of the depths of their donkey-like potential until they venture overseas. Naturally, I assume that said reader has yet to travel and thus has not yet reached peak asinine status.”
“The mild-mannered reader shall never truly comprehend the heights of their ass-like capabilities until they’ve wandered into foreign lands. Of course, this statement presumes that the reader has not yet journeyed abroad, and consequently is not an accomplished ass already.”
“The tender-hearted reader can never fathom the extent of their inner mule-like essence until they’ve explored beyond their homeland. I speak under the assumption that the reader has not yet set foot on foreign soil and thus hasn’t achieved their ultimate ass potential.”
“The softhearted reader will never grasp the full scope of their jackass tendencies until they’ve roamed the world beyond their borders. Naturally, my assertion relies on the idea that the reader hasn’t traveled internationally and thus hasn’t fully embraced their asinine nature.”
58.> While walking through a good library, you can feel the wisdom of the ages gently engulfing you.
“As you meander through the hallowed halls of a grand library, the sagacity of centuries tenderly envelops you like a warm embrace.”
“Strolling amidst the aisles of an esteemed library, the collective wisdom of bygone eras softly cradles you in its comforting arms.”
“When wandering within the confines of a venerable library, the knowledge of yesteryears gently encircles you, akin to a wise, ethereal hug.”
“Ambling through the corridors of a distinguished library, you’re gently swaddled in the erudition of generations past, whispering their secrets to your curious soul.”
58.” In a good book-room you feel in some mysterious way that you are absorbing the wisdom contained in all the books through your skin, without even opening them.
“Within the sanctuary of a well-stocked book nook, you sense a mystifying osmosis of knowledge from the tomes that surround you, even without cracking their spines.”
“In the midst of an exceptional literary haven, you experience an inexplicable transfer of wisdom from the volumes around you, bypassing the need to turn a single page.”
“Amidst the embrace of an extraordinary book-filled sanctuary, you find yourself absorbing the erudition of countless works, without so much as leafing through their pages.”
“As you dwell in a splendid book chamber, an enigmatic communion with the wisdom held within the multitude of texts transpires, all while their covers remain undisturbed.”
59.” Of the demonstrably wise, there are but two: those who commit suicide and those who keep their reasoning faculties atrophied with drink.
“The irrefutably sagacious can be divided into two camps: those who willingly embrace their own demise and those who intentionally dull their mental acuity with libations.”
“Among the indisputably astute, there exists a mere duo: the self-annihilators and those who choose to stupefy their cognitive prowess with the aid of potent beverages.”
“There are only two varieties of the undeniably wise: the self-inflicted death seekers and the ones who deliberately impair their rational faculties through alcohol.”
“The unequivocally prudent can be classified into two distinct groups: those who hasten their own expiration and those who deliberately subdue their intellectual abilities with intoxicating elixirs.”
60.” Good friends, good books, and a sleepy conscience: this is the ideal life.
“Cherished companions, captivating tomes, and a drowsy moral compass: behold the recipe for the quintessential existence.”
“Esteemed confidants, enthralling volumes, and a slumbering sense of ethics: this constitutes the blueprint for an idyllic life.”
“Amiable comrades, engaging manuscripts, and a lethargic conscience: herein lies the foundation for the perfect life experience.”
“Treasured allies, compelling works of literature, and a somnolent ethical awareness: this is the very essence of an exemplary life.”
61.” My books are water; those of the great geniuses are wine. Everybody drinks water.
“My literary creations are akin to water, while those of the great minds resemble fine wine. Yet, let us not forget that everyone quenches their thirst with water.”
“My tomes represent the simplicity of water, whereas the works of brilliant geniuses are comparable to exquisite vintages. Nonetheless, it is water that satiates the masses.”
“My writings embody the humble nature of water, while the masterpieces of eminent intellects parallel the richness of wine. Still, water remains the universal libation.”
“My compositions may be the water to the great geniuses’ wine, but it is worth remembering that water is the beverage that ultimately sustains us all.”
62.” A successful book is not made of what is in it, but what is left out of it.
“A triumphant tome owes its success not to its content, but to the artful omissions that lie between the lines.”
“An accomplished literary work is defined not by the words that fill its pages, but by the skillful exclusions that shape its narrative.”
“The makings of a prosperous book lie not in the ink that adorns its pages, but in the deliberate voids that enhance its essence.”
“The mastery behind a victorious volume is found not in the prose it contains, but in the judicious absences that refine its character.”
63.> Nearly all books published these days are wonderful things for throwing at noisy cats.
“The vast majority of contemporary tomes possess a remarkable aptitude for silencing cacophonous felines when hurled in their direction.”
“Most books gracing the shelves today serve an exceptional purpose as projectiles aimed at quelling the clamor of unruly cats.”
“The preponderance of modern literature proves to be exceptionally useful in the art of quieting vociferous felines via well-aimed tosses.”
“An impressive number of today’s published works showcase a unique talent for subduing boisterous cats with a well-timed airborne trajectory.”
63.” A big leather-bound volume makes an ideal razorstrap. A thin book is useful to stick under a table with a broken caster to steady it. A large, flat atlas can be used to cover a window with a broken pane. And a thick, old-fashioned heavy book with a clasp is the finest thing in the world to throw at a noisy cat.
“A substantial, leather-bound tome makes for an impeccable strop. A slender volume serves well to stabilize a wobbly table with a damaged caster. A sizable, level atlas is perfect for masking a shattered windowpane. And a hefty, antiquated book adorned with a clasp is the ultimate weapon to silence a raucous feline.”
“A grand, leather-bound book is the epitome of a razor strop. A slim manuscript is ideal for propping up an unsteady table with a compromised caster. A broad, planar atlas offers a superb solution for concealing a fractured window. And a massive, old-school tome with a clasp is the paramount choice for subduing an uproarious cat.”
“A voluminous, leather-bound work is a flawless razor sharpener. A thin publication is perfect for supporting an uneven table with a crippled caster. A wide, even atlas functions well as a makeshift cover for a broken window. And a weighty, time-honored volume with a clasp is the preeminent option for quelling a clamorous feline.”
“A hefty, leather-bound book is a superb razor enhancer. A svelte text proves useful for steadying a precarious table with a faulty caster. A spacious, planar atlas serves as an excellent makeshift barrier for a damaged window. And a thick, classic tome, complete with a clasp, is the unrivaled selection for calming a boisterous cat.”
64.> If you are writing and an adjective unexpectedly appears, kill it! If it was meant to live there it will rise again from the dead and remain forever.
“When crafting prose and an adjective makes an unbidden entrance, mercilessly slay it! If it was truly destined to reside there, it shall resurrect and endure eternally.”
“As you pen your thoughts and an adjective emerges unannounced, extinguish its existence! If it was preordained to inhabit that space, it will rise like a phoenix and claim its rightful place.”
“While authoring your masterpiece and an adjective materializes unsolicited, annihilate it! Should it be fated to occupy that position, it will triumphantly return and secure its permanence.”
“In the throes of composition and an adjective surfaces unexpectedly, eradicate it! If it was indeed intended to dwell there, it will defy demise and assert its unyielding presence.”
64.” I notice that you use plain, simple language, short words and brief sentences. That is the way to write English – it is the modern way and the best way. Stick to it; don’t let fluff and flowers and verbosity creep in. When you catch an adjective, kill it. No, I don’t mean utterly, but kill most of them – then the rest will be valuable. They weaken when they are close together. They give strength when they are wide apart. An adjective habit, or a wordy, diffuse, flowery habit, once fastened upon a person, is as hard to get rid of as any other vice. [ A habit is just a vice that hasn’t been demonized. ]
“I observe your use of unpretentious language, concise words, and succinct sentences. That’s the ideal approach to writing English – contemporary and most effective. Adhere to it; prevent the infiltration of embellishments and verbosity. When you encounter an adjective, eliminate it. No, not entirely, but eradicate most – the remaining few will hold value. They falter when clustered, yet empower when spread apart. An adjective dependency or a verbose, meandering, florid style, once attached to an individual, is as tenacious as any other vice. [A habit is merely a vice that hasn’t been vilified.]”
“I discern your penchant for plain language, terse words, and brief statements. This is the optimal method for penning English – it’s current and superior. Maintain this; ward off excess ornamentation and wordiness. Upon spotting an adjective, extinguish it. No, not completely, but most – the rest will prove significant. They wane when gathered but invigorate when separated. An adjective addiction or a loquacious, sprawling, ornate manner, once it takes hold of someone, is as unyielding as any other vice. [A habit is nothing more than a vice that has evaded demonization.]”
“I perceive your preference for straightforward language, compact words, and laconic phrases. That’s the preeminent way to compose English – it’s up-to-date and unrivaled. Persist in it; keep frippery and prolixity at bay. When you stumble upon an adjective, annihilate it. No, not absolutely, but most – the remainder will be precious. They diminish when adjacent but fortify when distant. An adjective compulsion or a garrulous, rambling, embellished mode, once affixed to a person, is as intractable as any other vice. [A habit is simply a vice that hasn’t been stigmatized.]”
“I recognize your inclination for unadorned language, economical words, and pithy declarations. That is the consummate manner of crafting English – it’s fashionable and the finest. Uphold it; avoid the encroachment of frills and long-windedness. When you come across an adjective, obliterate it. No, not wholly, but the majority – what remains will be invaluable. They debilitate when near but amplify when far apart. An adjective fixation or a talkative, diffuse, decorative habit, once it latches onto someone, is as obstinate as any other vice. [A habit is essentially a vice that hasn’t been maligned.]”
65.” Writing is easy. All you have to do is cross out the wrong words.
“Penning prose is a cinch. The key lies in simply striking through the erroneous words.”
“The art of composition is a breeze. Your only task is to eliminate the ill-chosen lexemes.”
“Crafting text is a piece of cake. The secret? Merely expunging the inappropriate verbiage.”
“Creating literature is effortless. The trick is to simply purge the unsuitable terms.”
66.” The right word may be effective, but no word was ever as effective as a rightly timed pause.
“The apt word may hold power, yet nothing rivals the potency of a perfectly timed interlude.”
“An appropriate term can make an impact, but even the strongest word pales in comparison to a well-executed hiatus.”
“The precise expression can be influential, but no expression quite matches the eloquence of a masterfully orchestrated pause.”
“A fitting word may indeed sway, but the true art lies in the unparalleled effectiveness of a skillfully placed moment of silence.”
67.” The difference between the right word and the almost right word is the difference between lightning and a lightning bug.
“The distinction between the precise word and its near-perfect counterpart is akin to the disparity between a thunderbolt and a luminescent beetle.”
“The gap separating the ideal expression and its close approximation mirrors the chasm between a bolt from the heavens and a mere glowworm.”
“The contrast between the exact word and one that is merely approximate is comparable to the incongruity between an electrifying flash and a twinkling firefly.”
“The divergence between the perfect term and its close imitation reflects the dissimilarity between the sky’s brilliant discharge and a faintly glimmering insect.”
68.” Write without pay until somebody offers to pay.
Scribble for the love of it, until someone’s willing to part with some coin.
Pen your heart out for free, until someone sees the worth in your treasury.
Ink your thoughts gratis, until someone realizes the masterpiece they’re missing.
Craft words at no cost, until someone decides to invest in your literary stock.
69.” Write what you know.
Pen your expertise, for that’s where your wisdom lies.
Transcribe the familiar, as your mind’s insights are your true goldmine.
Chronicle your cognizance, because that’s the story only you can tell.
Script your own saga, as it’s the foundation of your literary prowess.
70.” Substitute ‘damn’ every time you’re inclined to write ‘very;’ your editor will delete it, and the writing will be just as it should be.
Exchange ‘blast’ for ‘quite;’ your editor will nix it, and your prose will be on point.
Replace ‘darn’ with ‘extremely;’ your editor will cut it, leaving the essence of your work intact.
Swap ‘heck’ for ‘truly;’ your editor will erase it, and your writing will be pristine.
Use ‘curses’ instead of ‘immensely;’ your editor will discard it, and your masterpiece will be unblemished.
71.” Action speaks louder than words but not nearly as often.
Deeds outshout dialogue, but they’re shy to take the stage.
Conduct hollers above chatter, yet it’s not always as talkative.
Performance trumps prose, but it tends to hit the mute button.
Undertakings out-roar utterances, though they don’t always steal the show.
72.” A person with a new idea is a crank until the idea succeeds.
An innovator with fresh thoughts is a kook until the world catches up.
A visionary bearing novel concepts is a loon until success proves them right.
One who harbors groundbreaking ideas is an oddball until they strike gold.
A trailblazer with uncharted notions is a nut until their brainchild blossoms.
73.> In the beginning, there were a couple of characters with a unique problem that could be described in a paragraph, but it needed a few details and grew into a bible.
At the onset, a duo faced a singular dilemma, worthy of a sentence or two, yet it craved embellishment and evolved into a tome.
Initially, a pair of individuals grappled with a peculiar predicament, briefly explainable, but it yearned for elaboration and bloomed into an epic.
In the genesis, two souls confronted an exceptional quandary, concise in essence, but it demanded adornment and matured into a saga.
At the commencement, a twosome encountered an exclusive conundrum, succinct at its core, but it hungered for amplification and flourished into a chronicle.
73.” A man who is not born with the novel-writing gift has a troublesome time of it when he tries to build a novel. I know this from experience. He has no clear idea of his story; in fact he has no story. He merely has some people in his mind, and an incident or two, also a locality, and he trusts he can plunge those people into those incidents with interesting results. So he goes to work. To write a novel? No–that is a thought which comes later; in the beginning he is only proposing to tell a little tale, a very little tale, a six-page tale. But as it is a tale which he is not acquainted with, and can only find out what it is by listening as it goes along telling itself, it is more than apt to go on and on and on till it spreads itself into a book. I know about this, because it has happened to me so many times.
A fellow not blessed with the fiction-weaving talent faces quite a pickle when attempting to construct a novel. I can vouch for this. He lacks a concrete narrative; in truth, he has no narrative at all. He merely possesses a handful of characters, a few occurrences, and a setting in his noggin, trusting that he can immerse them in said occurrences with captivating outcomes. Thus, he embarks on his endeavor. To pen a novel? Nay – that notion arises later; initially, he merely intends to narrate a petite tale, an exceedingly petite tale, a tale of a mere six pages. Yet, since it’s a tale he’s unfamiliar with, and can only uncover by attentively heeding its self-spun narration, it’s highly prone to ramble on and on until it sprawls into a full-fledged book. I can attest to this, as I’ve experienced such a phenomenon more than a few times.
A chap not naturally endowed with the knack for crafting novels encounters a vexing ordeal when he tries to concoct one. I speak from personal wisdom. His tale is an enigma; in reality, it’s non-existent. He merely holds some personalities, a couple of incidents, and a locale within his cranium, hoping to plunge them into said incidents, yielding enthralling consequences. So, he commences. To author a novel? Not quite – that concept emerges later; in the beginning, he simply plans to recount a minuscule yarn, an exceptionally minuscule yarn, a yarn spanning a mere six pages. However, since he’s unacquainted with the yarn and can only discover it by eavesdropping on its self-revelation, it tends to meander and expand until it engulfs an entire volume. I am well-versed in this, as it has befallen me on numerous occasions.
An individual lacking the inborn talent for novel-writing endures a trying situation when he endeavors to assemble a novel. My experiences can confirm this. His storyline is hazy; actually, it doesn’t exist. He simply has a few characters, a smattering of events, and a backdrop in his thoughts, confident that he can hurl them into those events, producing intriguing consequences. And so, he begins. To compose a novel? Not initially – that idea materializes later; at first, he merely aspires to share a diminutive fable, an exceedingly diminutive fable, a fable encompassing a scant six pages. Alas, since it’s a fable he has yet to befriend and can only unravel by observing as it unfolds itself, it’s predisposed to wander and inflate until it burgeons into a manuscript. I am intimately acquainted with this, as it has occurred to me time and time again.
A man not graced with the inherent gift of penning novels faces a formidable challenge when he strives to erect one. I testify to this from my own encounters. His plot is nebulous; indeed, it’s a void. He merely harbors some figures, a sprinkling of happenings, and a scene in his intellect, trusting that he can thrust them into those happenings with appealing results. So, he initiates. To create a novel? No – that inspiration dawns later; at the outset, he merely means to convey a tiny anecdote, a supremely tiny anecdote, an anecdote of but six pages. Yet, given that it’s an anecdote he’s unacquainted with and can only discern by attending to its self-narration, it’s inclined to digress and swell until it evolves into a tome. I can avow this, as it has transpired in my own life repeatedly.
74.” When I am king they shall not have bread and shelter only, but also teachings out of books, for a full belly is little worth where the mind is starved.
Upon my coronation, they’ll feast not merely on sustenance and refuge, but on the wisdom of the written word, for a sated stomach is of meager value when the intellect goes hungry.
As sovereign, I’ll ensure not only provisions and sanctuary, but also the nourishment of literature, for a well-fed frame is trivial when the cranium craves enlightenment.
When I ascend the throne, I’ll bestow not just victuals and lodgings, but also lessons from the pages, for a contented gut means naught if the brain is famished.
In my reign, they’ll receive more than just bread and shelter; they’ll indulge in the knowledge of tomes, for a gratified appetite pales in significance when the mind is malnourished.
75.” Facts are stubborn things, but statistics are pliable.
Truths are obstinate beasts, while numbers prove to be rather bendy.
Veracity may be unyielding, but statistics tend to sway like willow branches.
Facts stand their ground, whereas percentages are remarkably limber.
Reality is steadfast, but stats are masters of the art of flexibility.
76.” Get your facts first, and then you can distort them as much as you please.
Secure your truths initially, and then feel free to twist them into creative pretzels.
Gather your realities at the outset, and then bend them to your whims as you see fit.
Obtain your veracities to start, and then let the fun begin as you warp them to your liking.
Acquire your certainties up front, and then revel in the freedom to reshape them as desired.
77.” Life does not consist mainly, or even largely, of facts or happenings. It consist mainly of the storm of thoughts that is forever flowing through one’s head.
Existence isn’t predominantly, or even chiefly, a compilation of events or truths. Rather, it’s the tempest of musings that ceaselessly dance within our craniums.
Our days aren’t primarily composed of happenings and facts. Instead, they’re woven from the relentless whirlwind of notions swirling through our minds.
Living is not principally, or even substantially, made up of occurrences or realities. It’s fundamentally the torrent of ideas that constantly cascade through one’s noggin.
Being alive isn’t mostly, or even significantly, a series of incidents or certainties. It’s the ever-present gale of contemplations gusting through the corridors of our thoughts.
78.” For business reasons, I must preserve the outward signs of sanity.
To maintain my professional facade, I must uphold the external markers of sound-mindedness.
For the sake of commerce, I’m obliged to project an image of mental stability.
To safeguard my occupational credibility, I must display the veneer of rationality.
In the interest of entrepreneurial success, I’m compelled to masquerade as a picture of lucidity.
79.> How many trees must be made into paper to document a thought that will be valuable to humanity?
How vast a forest must be transformed to parchment to inscribe a notion that truly benefits mankind?
What number of timbers must be converted to sheets to capture a thought that enriches the human experience?
How extensive an arboreal sacrifice is needed to chronicle an idea that uplifts our species?
What measure of lumber must become paper to enshrine a concept that bestows value upon humanity?
79.” What a wee little part of a person’s life are his acts and his words! His real life is led in his head, and is known to none but himself. All day long, the mill of his brain is grinding, and his thoughts, not those of other things, are his history. These are his life, and they are not written. Everyday would make a whole book of 80,000 words — 365 books a year. Biographies are but the clothes and buttons of the man — the biography of the man himself cannot be written.
How minuscule a fraction of one’s existence consists of deeds and utterances! One’s authentic life unfolds within the mind, concealed from all but oneself. All day, the gears of the brain churn, and one’s personal musings, rather than external events, form one’s chronicle. These thoughts comprise life, and they remain unscripted. Each day could fill a tome of 80,000 words—365 volumes annually. Biographies merely capture the attire and trinkets of a person; the true narrative of the individual is beyond inscription.
What a diminutive portion of a human’s life is made up of actions and speech! One’s genuine life transpires in the cerebral realm, hidden from all except the thinker. Continuously, the machinery of the mind grinds away, and it’s one’s private contemplations, not external matters, that create one’s story. These thoughts define life, yet they’re never recorded. Every day could generate an 80,000-word book—365 works per year. Biographies merely sketch the wardrobe and ornaments of a person; the essence of the individual eludes documentation.
How tiny a sliver of a person’s time on earth comprises their deeds and words! The real journey takes place within the recesses of the mind, known only to the individual. Throughout each day, the engine of the brain labors, and it’s the thinker’s own ruminations, rather than outside occurrences, that form their history. These are the threads of life, unwritten and elusive. A single day could spawn a manuscript of 80,000 words—365 manuscripts yearly. Biographies merely convey the garb and adornments of a person; the actual account of the individual remains unwritable.
What a small part of one’s existence is occupied by acts and verbal expressions! The true life is conducted in the theater of the mind, visible to none but the person themselves. All the while, the millstone of the brain revolves, and the individual’s thoughts, rather than those of the external world, compose their tale. These musings embody life, though they go untranscribed. A day could yield an 80,000-word volume—365 volumes in a year. Biographies merely depict the outerwear and accessories of a person; the core autobiography of the individual cannot be penned.
80.” The worst loneliness is to not be comfortable with yourself.
The most dismal solitude arises when one’s own company is less than agreeable.
The bleakest isolation is experienced when you’re ill at ease in your own skin.
The harshest form of seclusion emerges when you struggle to find solace in your own presence.
The severest lonesomeness is born when being at peace with oneself proves elusive.
81.” When people do not respect us we are sharply offended; yet deep down in his private heart no man much respects himself.
When others show us no reverence, we’re deeply affronted; yet, nestled within the chambers of one’s soul, self-respect is often scarce.
We bristle when we’re not held in esteem by others; however, in the hidden recesses of one’s heart, genuine self-regard is frequently lacking.
The absence of respect from others provokes our indignation; still, concealed in the sanctuary of our minds, few truly hold themselves in high regard.
When we feel disrespected, we’re swiftly outraged; and yet, buried in the innermost alcoves of our being, self-admiration is customarily in short supply.
82.” The best way to cheer yourself is to try to cheer someone else up.
The optimal method for brightening one’s day is to illuminate another’s with a spark of joy.
The finest approach to lifting your spirits is to attempt to elevate the mood of another.
The most effective means of boosting your own morale is to endeavor to bolster someone else’s.
The prime strategy for perking up your disposition is to put in the effort to uplift a fellow soul.
83.” The trouble ain’t that there is too many fools, but that the lightning ain’t distributed right.
The quandary isn’t the excess of simpletons, but rather the misallocation of nature’s electric retribution.
The predicament lies not in the abundance of nincompoops, but in the unequal dispensation of atmospheric discharge.
The issue isn’t the surplus of buffoons, but the unjust distribution of celestial zaps.
The conundrum stems not from the multitude of dimwits, but from the haphazard allotment of skyborne jolts.
84.” Let us be thankful for the fools. But for them the rest of us could not succeed.
Let’s express gratitude for the simpletons; without them, the rest of us would struggle to find triumph.
We ought to appreciate the presence of nincompoops; they inadvertently pave the way for our victories.
A toast to the buffoons; for in their folly, they grant the rest of us the opportunity to flourish.
Hats off to the dimwits; their existence ensures the success of the more enlightened among us.
85.” It is better to remain silent and be thought a fool than to open one’s mouth and remove all doubt.
Opting for quietude and being suspected a simpleton is preferable to speaking up and confirming the suspicions.
Silence, with the risk of being deemed a nincompoop, is superior to uttering words that solidify such a reputation.
It’s wiser to stay hushed and be considered a buffoon than to vocalize thoughts that cement the label.
Embracing reticence and inviting the possibility of being a dimwit is better than articulating ideas that validate the notion.
86.” He who asks is a fool for five minutes, but he who does not ask remains a fool forever.
The inquisitive one may be a simpleton for a fleeting moment, but the perpetually silent remains a nincompoop for eternity.
A brief stint as a questioning buffoon is far preferable to a lifelong tenure as a clueless dimwit.
To pose a query risks foolishness momentarily, but to avoid inquiry guarantees an enduring dance with ignorance.
Daring to inquire makes one a temporary dunce, while never asking ensures an everlasting fool’s legacy.
87.” Ah, well, I am a great and sublime fool. But then I am God’s fool, and all His work must be contemplated with respect.
Alas, I may be a grand and magnificent simpleton, but as a divine nincompoop, my existence demands a certain level of reverence.
Indeed, I am a glorious and exalted buffoon; however, as a celestial dimwit, my presence merits thoughtful consideration.
True, I’m an illustrious and noble fool, but as a heavenly dunce, I warrant a degree of respectful admiration.
Certainly, I embody a majestic and lofty idiocy, but being a fool of cosmic proportions entitles me to a measure of awe.
88.> Intellectual men are stupid and incapable of learning obvious things that all other animals learn easily, like when to stop eating to maintain a reasonable weight and health.
Erudite folks are dimwitted, struggling to grasp simple lessons that other creatures master with ease, such as ceasing consumption to preserve a sensible physique and well-being.
Brainy individuals tend to be obtuse, failing to understand basic principles that the rest of the animal kingdom effortlessly grasps, like halting one’s feasting to sustain a balanced size and health.
Scholars can be remarkably dense, unable to comprehend elementary truths that even the least sophisticated beasts know instinctively, like stopping the intake of food to maintain a moderate weight and vitality.
The intellectual elite, ironically, exhibit an inability to learn rudimentary facts that all other creatures absorb naturally, like knowing when to put the fork down for the sake of a proportional figure and overall wellness.
88.” Man is the Reasoning Animal. Such is the claim. I think it is open to dispute. Indeed, my experiments have proven to me that he is the Unreasoning Animal… In truth, man is incurably foolish. Simple things which other animals easily learn, he is incapable of learning. Among my experiments was this. In an hour I taught a cat and a dog to be friends. I put them in a cage. In another hour I taught them to be friends with a rabbit. In the course of two days I was able to add a fox, a goose, a squirrel and some doves. Finally a monkey. They lived together in peace; even affectionately.
People are often dubbed the Analytical Animals, but I contend that this label is far from accurate. My own research has led me to conclude that we are the Non-Analytical Animals… The truth is, human beings are irredeemably preposterous, unable to absorb elementary lessons that other creatures assimilate with little difficulty. I once conducted an experiment in which I taught a cat and a dog to forge a friendship in a mere hour. Confined together, they soon welcomed a rabbit into their fold. In the following two days, their circle expanded to include a fox, a goose, a squirrel, a few doves, and finally, a monkey – all cohabiting peacefully and even affectionately.
89.> Men with self-proclaimed high religious and moral standards can not endure a nearly identical member of their species having the tiniest variation in arbitrary beliefs, and kill their identical twin.
Gents who boast lofty spiritual and ethical virtues seem unable to tolerate the slightest deviation in trifling convictions from their fellow man, and thus, may even annihilate their own doppelgänger.
Chaps who profess superior religious and moral principles find it unbearable to coexist with their near-identical counterparts, merely due to the minutest disparity in inconsequential beliefs, leading to the demise of their uncanny lookalikes.
Blokes who claim exalted sacred and ethical standings struggle to accept those who share a striking resemblance, yet possess the smallest divergence in insignificant doctrines, ultimately extinguishing the life of their mirror image.
Gents who assert themselves as paragons of religious and moral rectitude cannot abide by the mere presence of their nearly identical brethren, simply because of negligible differences in unimportant tenets, thus, extinguishing the existence of their virtual twins.
89.” Next, in another cage I confined an Irish Catholic from Tipperary, and as soon as he seemed tame I added a Scotch Presbyterian from Aberdeen. Next a Turk from Constantinople; a Greek Christian from Crete; an Armenian; a Methodist from the wilds of Arkansas; a Buddhist from China; a Brahman from Benares. Finally, a Salvation Army Colonel from Wapping. Then I stayed away for two whole days. When I came back to note results, the cage of Higher Animals was all right, but in the other there was but a chaos of gory odds and ends of turbans and fezzes and plaids and bones and flesh–not a specimen left alive. These Reasoning Animals had disagreed on a theological detail and carried the matter to a Higher Court.
In a grand experiment, I gathered a diverse congregation: an Irish Catholic from Tipperary, a Scotch Presbyterian from Aberdeen, a Turk from Constantinople, a Greek Christian from Crete, an Armenian, a Methodist from Arkansas’ wilds, a Chinese Buddhist, a Brahman from Benares, and a Salvation Army Colonel from Wapping. I left them alone for two days, and upon my return, I found a gruesome scene of scattered garments and remains. These Intellectual Beings had encountered a theological hiccup and decided to escalate the issue to a Divine Tribunal.
I assembled a colorful collection of souls: a Tipperary Catholic, an Aberdeen Presbyterian, a Constantinople Turk, a Cretan Greek Christian, an Armenian, an Arkansas Methodist, a Chinese Buddhist, a Benares Brahman, and a Wapping Salvation Army Colonel. After giving them a two-day sabbatical, I returned to find my menagerie reduced to a morbid mess of tattered attire and carnage. These Pondering Creatures had stumbled upon a doctrinal disagreement and decided to take it up with a more Celestial Jury.
I confined a motley crew of theological thinkers: a Catholic from Tipperary, a Presbyterian from Aberdeen, a Turk from Constantinople, a Greek Christian from Crete, an Armenian, a Methodist from untamed Arkansas, a Buddhist from China, a Brahman from Benares, and a Salvation Army Colonel from Wapping. I gave them a 48-hour recess, and upon my return, all that remained was a macabre medley of shredded headwear, plaids, and body parts. These Sapient Specimens had hit a spiritual snag and sought judgment from a more Elevated Court.
I housed a collection of eclectic ecclesiastics: an Irish Catholic hailing from Tipperary, a Scotch Presbyterian from Aberdeen’s coasts, a Turk from Constantinople’s streets, a Greek Christian born on Crete, an enigmatic Armenian, a Methodist nurtured in Arkansas’ wilderness, a meditating Buddhist from China, a Benares Brahman, and a Wapping-bred Salvation Army Colonel. After a two-day absence, I discovered a chilling chaos of battered beliefs and dismembered devotees. These Cerebral Creatures had clashed over a sacred subtlety, choosing to consult a more Heavenly Authority.
90.” The fear of death follows from the fear of life. A man who lives fully is prepared to die at any time.
Anxiety over one’s final curtain call stems from trepidation toward life’s grand performance. A thespian who embraces the stage is ready for the closing act, whenever it may come.
The dread of the great hereafter is but a symptom of a timid existence. A person who sips deeply from the cup of life is always prepared for the last drop.
The shivers that accompany our mortal finale have their roots in the fear of living vibrantly. A true life connoisseur is ever ready to pay the check when the ultimate bill comes due.
The apprehension of the final adieu is born from the reluctance to dance through life. A man who waltzes with gusto is prepared to take his last bow whenever the music stops.
91.” I do not fear death. I had been dead for billions and billions of years before I was born, and had not suffered the slightest inconvenience from it.
Mortal termination holds no sway over me. After all, I was but cosmic dust for eons upon eons before my arrival, and it caused me no distress whatsoever.
The specter of death leaves me unshaken. I spent countless millennia as a non-entity prior to my birth, and it was a rather uneventful vacation, truth be told.
I harbor no trepidation toward the great beyond. In the boundless aeons before my existence, I was an absentee in the universe, and it was a most comfortable sabbatical.
The prospect of death fails to ruffle my feathers. For innumerable epochs before I graced this world, I was but an unformed notion, and it was a surprisingly pleasant hiatus.
92.” The report of my illness grew out of his (cousin James Clemens) illness. The report of my death was an exaggeration.
The rumors of my affliction were merely a reflection of my cousin James’ ailment. As for the whispers of my demise, they were nothing but an inflated piece of gossip.
The hearsay of my malady was merely a case of mistaken identity, as it was cousin James who was under the weather. And the news of my expiration? A hyperbolic headline, if you will.
My supposed infirmity was but a game of telephone gone awry, with cousin James at the origin. As for the proclamation of my passing, it was an overzealous embellishment.
The chatter of my ill health was simply a misattributed case of cousin James’ indisposition. The announcement of my eternal slumber? A hasty exaggeration, to say the least.
93.” The reports of my death are greatly exaggerated.
The whispers of my demise have been unduly magnified, I assure you.
The tales of my departure to the great beyond are, at best, overstated.
The buzz about my untimely end is a touch overcooked, if I may say so.
The chronicles of my earthly farewell are, without a doubt, rather inflated.
94.” Don’t go around saying the world owes you a living. The world owes you nothing. It was here first.
Refrain from proclaiming that the world is indebted to provide for you. The world owes you zilch, as it had already staked its claim before you ever arrived.
Cease the insistence that the Earth owes you sustenance. Truth be told, the world owes you no favors—it had dibs on existence long before you.
Do not wander about declaring that the world is obliged to ensure your livelihood. The world owes you naught, as it had secured its position in the cosmic queue well before you.
Avoid the belief that the globe must furnish you with a comfortable life. The world owes you not a single thing—it had already set up shop eons before you came into the picture.
95.” If you pick up a starving dog and make him prosperous, he will not bite you. This is the principal difference between a dog and a man.
Should you rescue a famished canine and elevate its circumstances, it shan’t gnaw at you. This, my friend, is the fundamental distinction between a dog and a human.
Take in a ravenous hound and bestow upon it a life of luxury, and it won’t sink its teeth into you. Herein lies the key disparity between our four-legged friends and ourselves.
By transforming a hungry pooch’s fate and granting it abundance, you’ll not be its next chew toy. This is the crux of the divergence between man’s best friend and man himself.
Elevate a starving mutt from the depths of hunger to a prosperous existence, and it will abstain from biting you. This uncovers the essential contrast between the nature of dogs and that of mankind.
96.” Courage is resistance to fear, mastery of fear – not absence of fear.
Bravery is the art of defying fear, conquering fear—not living devoid of it.
Valor lies in rebelling against fear, reigning over it—not in a fear-free existence.
Fortitude is standing up to fear, gaining the upper hand—not being immune to its presence.
Boldness is a display of resilience against fear, triumphing over it—not living in a vacuum devoid of trepidation.
97.” It’s not the size of the dog in the fight, it’s the size of the fight in the dog.
The outcome of a skirmish isn’t determined by the dimensions of the canine, but rather the magnitude of the battle within the beast.
It isn’t the proportions of the hound in the fray that matter, but the scale of the scuffle residing in the pooch.
The measure of a dog’s mettle in a tussle isn’t found in its physical stature, but in the grandiosity of the struggle it harbors.
Victory hinges not on the bulk of the dog engaged in combat, but on the sheer volume of the fight dwelling in the mutt.
98.” Kindness is a language which the deaf can hear and the blind can see.
Benevolence is a dialect that transcends barriers, audible to the deaf and visible to the blind.
Goodwill speaks a tongue that resonates with the hearing-impaired and paints a picture for those without sight.
Compassion communicates in a vernacular that even the deaf can appreciate and the blind can envision.
The lexicon of empathy can be discerned by those who cannot hear and perceived by those who cannot see.
99.” All you need in this life is ignorance and confidence; then success is sure.
In the grand theater of life, a pair of tickets to success are simply purchased with the currency of ignorance and confidence.
To secure a winning streak in life’s lottery, one merely needs a blend of obliviousness and self-assurance in their arsenal.
Life’s recipe for triumph calls for just two ingredients: a dash of cluelessness and a generous helping of confidence.
The winning formula for life’s game is a potent concoction of blissful ignorance and unyielding confidence.
100.” Any emotion, if it is sincere, is involuntary.
A genuine sentiment, like an unbridled sneeze, cannot be contained or controlled.
The authenticity of an emotion lies in its inability to be tamed or governed.
A heartfelt feeling, much like a hiccup, is an unbidden visitor in the realm of self-control.
Sincerity in emotion is akin to a reflex—it cannot be consciously orchestrated.
101.” The most interesting information come from children, for they tell all they know and then stop.
The most captivating revelations often hail from the mouths of babes, as they share their knowledge without reservation and then promptly cease.
Engaging insights frequently spring from youngsters, for they generously disclose their wisdom and then apply the brakes.
Children are the most intriguing sources of intelligence, as they divulge their understanding and then promptly hit the pause button.
The most fascinating tidbits arise from the minds of the young, for they willingly unveil their cognizance before gracefully bowing out.
102.” When we remember we are all mad, the mysteries disappear and life stands explained.
Once we acknowledge that we’re all a touch unhinged, the enigmas dissipate and life’s complexities unravel before us.
By embracing our collective lunacy, the conundrums fade, and life’s perplexities suddenly make sense.
When we concede that we all harbor a dash of madness, the riddles dissolve, and life’s intricacies become crystal clear.
Recognizing our shared penchant for insanity, life’s puzzles disintegrate, and the labyrinth of existence unveils its secrets.
103.” To get the full value of joy you must have someone to divide it with.
To truly savor the decadence of delight, one must slice it up and share it with a fellow connoisseur.
The full potency of happiness can only be unleashed when it is divided and distributed amongst cherished companions.
For joy to reach its peak flavor, it must be apportioned and savored with another appreciative soul.
The grand banquet of bliss achieves its pinnacle when its courses are shared with those who can truly relish the feast.
104.” Humor is mankind’s greatest blessing.
Laughter is the crowning glory bestowed upon the human race.
The gift of humor stands unrivaled as humanity’s finest endowment.
Amongst the riches of the human experience, wit reigns supreme as our most precious inheritance.
Mirth is the apex of blessings conferred upon our mortal existence.
105.” The secret source of humor is not joy but sorrow; there is no humor in heaven.
The wellspring of wit is rooted in grief rather than jubilation; for in the celestial realms, humor finds no abode.
The clandestine origin of comedy lies in heartache, not in happiness; humor is but a stranger to the heavens.
The hidden fount of hilarity springs from melancholy, not merriment; in the realm of paradise, laughter remains elusive.
The concealed birthplace of humor stems from sorrow, not delight; the laughter we cherish is absent in the hallowed halls above.
106.” The human race has only one really effective weapon and that is laughter.
Among the arsenal of mankind, a single, truly potent instrument stands out: the unbridled power of laughter.
Humanity’s cache of weaponry pales in comparison to the sheer might of a hearty, genuine chuckle.
The most formidable armament in the human inventory is none other than the infectious force of mirth.
Within the pantheon of human defenses, the ultimate champion is the indomitable strength of laughter.
107.” Against the assault of laughter, nothing can stand.
Laughter’s relentless onslaught leaves no adversary standing in its wake.
In the face of a mirthful barrage, all defenses crumble to dust.
No fortress can withstand the unyielding tempest of unbridled laughter.
When confronted with the tidal wave of guffaws, no opposition can hope to endure.
108.” It is curious that physical courage should be so common in the world and moral courage so rare.
It’s a peculiar phenomenon that bravery of the body abounds, while valor of the conscience remains a scarce commodity.
Intriguingly, the world is awash with physical fortitude, yet moral backbone is but a sporadic occurrence.
The abundance of corporeal fearlessness stands in stark contrast to the scarcity of ethical intrepidity.
In the curious landscape of human traits, physical audacity flourishes, while moral mettle remains a rare find.
109.” You can’t depend on your eyes when your imagination is out of focus.
Trusting your vision becomes futile when your imagination is in dire need of a tune-up.
Relying on your sight is a fool’s errand when your creative lens is utterly askew.
To place faith in your eyes is unwise when your imaginative faculties are blurred beyond recognition.
Banking on your ocular prowess is ill-advised when your inventive spirit is desperately off-kilter.
110.” Anger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.
Wrath is a corrosive concoction that wreaks greater havoc on its container than on the target of its discharge.
Ire is a caustic substance that inflicts more damage upon its reservoir than any object upon which it is unleashed.
Fury is a potent solvent that corrodes its host more severely than any recipient of its splatter.
Resentment is an abrasive elixir that erodes the vessel it occupies more viciously than any surface upon which it is spilled.
111.” Part of the secret of success in life is to eat what you like and let the food fight it out inside.
A clandestine ingredient in life’s recipe for success is to indulge your cravings and let the culinary combat ensue internally.
One of the veiled keys to a triumphant existence is to feast on your favored fare and permit the gastronomic gladiators to battle it out within.
A concealed component of a prosperous life is to savor your preferred dishes and allow the edible warriors to skirmish in your innards.
A hidden element of thriving in life is to relish the delicacies you adore and let the sustenance scuffle transpire inside you.
112.” It is better to deserve honors and not have them than to have them and not deserve them.
It’s preferable to be worthy of accolades that elude you, rather than possess undeserved distinctions.
To merit recognition without receiving it is far superior to basking in unearned praise.
The nobler path is to be deserving of commendation without its bestowal, instead of being lavished with undeserved laudations.
It’s far more honorable to warrant tributes that never arrive than to clutch at unmerited honors.
113.” In the beginning of a change, the patriot is a scarce man, brave, and hated and scorned. When his cause succeeds, the timid join him, for then it costs nothing to be a patriot.
At the genesis of transformation, the patriot is a rare breed, valiant and despised, met with jeers. But once victory is in sight, the meek flock to the cause, for it’s always cheaper to ride the coattails of change.
When the winds of change first blow, the patriot stands alone, courageous and scorned. Yet, as the tide turns in their favor, the hesitant find their courage, for it’s a bargain to be patriotic when the price is right.
In the infancy of a revolution, a true patriot is an endangered species: bold, abhorred, and mocked. However, when success looms near, even the faint-hearted enlist, for it’s cost-effective to be a patriot when the sale is on.
As change takes its first steps, the patriot is an elusive figure, daring and detested. Yet, when triumph is within grasp, the timid find their way, for there’s no surcharge for patriotism when it’s already trending.
114.” Patriot: the person who can holler the loudest without knowing what he is hollering about.
Patriot: one who excels at the art of cacophonous enthusiasm, blissfully unaware of the subject matter that fuels their roar.
Patriot: an individual skilled in the craft of high-decibel declarations, unconcerned with the triviality of comprehending their own outbursts.
Patriot: a connoisseur of thunderous exclamations, expertly navigating the realm of the uninformed, yet never faltering in volume.
Patriot: a master of vociferous bellows, with an unwavering commitment to ignorance, ensuring the content of their shouts remains a mystery.
115.” Patriotism is supporting your country all the time and your government when it deserves it.
Patriotism: a steadfast allegiance to your nation, ever-present, while your government’s backing hinges upon its merit, like a conditional coupon.
Patriotism means always being there for your country, much like a loyal friend, but reserving the right to ghost your government when it’s acting a fool.
Patriotism entails unwavering devotion to your country, and occasionally extending that courtesy to your government, but only if they’ve earned a gold star.
Patriotism is a constant love affair with your country, while your government is more of a situational fling, dependent on whether it’s playing by the rules.
116.” A person that started in to carry a cat home by the tail was gitting that was always going to be useful to him, and warn’t ever going to grow dim or doubtful.
One who embarks on the journey of transporting a cat by the tail acquires wisdom of the sharpest variety, a lifelong lesson that will never fade or falter.
Grasping a cat by the tail to escort it home ensures a lesson in life, one that’s as unforgettable as it is clawsome, never to be muddled or dismissed.
The brave soul who opts to convey a cat homeward via its tail garners a teaching moment that’ll etch itself into memory, immune to the erosion of time and doubt.
When an individual chooses to tote a cat by its tail, they unearth a priceless nugget of knowledge, one that remains evergreen and impervious to uncertainty.
117.> Life is short and looking back twenty years you probably regret the things you didn’t do more than the things you did do that you shouldn’t have, so chase your dreams.
Our time on earth is fleeting, and in two decades, the pangs of regret for unseized opportunities will surely outweigh any missteps. So, pursue your dreams, lest they remain forever on your shelf of ‘what ifs.’
Life is a sprint, not a marathon; twenty years hence, the ghosts of unrealized dreams may haunt you more than any past blunders. So, give chase to your aspirations, or forever wonder what could’ve been.
Existence is but a brief interlude, and looking back, the missed chances will likely sting more than any misguided actions. So, embark on a wild pursuit of your dreams, and banish the specter of regret.
With life’s brevity comes the realization that, in twenty years, the weight of untaken roads will overshadow any wayward steps. So, hunt down your dreams with fervor, and prevent the formation of a chorus of ‘if onlys.’
117.” Life is short, break the rules, forgive quickly, kiss slowly, love truly, laugh uncontrollably, and never regret anything that made you smile. Twenty years from now you will be more disappointed by the things you didn’t do than by the ones you did. So throw off the bowlines. Sail away from the safe harbor. Catch the trade winds in your sails. Explore. Dream. Discover.
Life’s a fleeting affair, so bend the rules, pardon promptly, savor smooches, cherish love, giggle with gusto, and relish every grin. Two decades on, uncharted waters will haunt you more than any navigated seas. So, loosen the moorings, bid adieu to safe shores, harness the winds, and embark on a journey of exploration, fantasy, and revelation.
With life’s brief tenure, shatter conventions, absolve swiftly, kiss deliberately, love genuinely, chortle wildly, and treasure each beam. Twenty years later, untaken paths will taunt you more than any traveled routes. So, untether the ropes, abandon the haven, ride the breezes, and set forth on a quest of curiosity, ambition, and epiphany.
In our transient existence, defy the norms, exonerate hastily, embrace lingering lip-locks, adore sincerely, laugh riotously, and celebrate every smirk. Two decades down the line, unventured territories will gnaw at you more than any explored lands. So, release the restraints, depart the sanctuary, seize the gusts, and commence a voyage of inquiry, aspiration, and unveiling.
Given life’s ephemeral nature, flout the limits, acquit speedily, indulge in unhurried kisses, nurture true love, cackle unrestrainedly, and delight in each simper. Twenty years hence, unconquered realms will vex you more than any conquered provinces. So, free the bindings, forsake the refuge, capture the zephyrs, and initiate an odyssey of investigation, reverie, and disclosure.
118.” Eat a live frog first thing in the morning and nothing worse will happen to you the rest of the day.
Ingest a wriggling amphibian at daybreak, and the remainder of your daylight hours will be a breeze, as you’ve already conquered the most unpalatable of tasks.
Devour a lively frog upon awakening, and the day’s subsequent challenges will pale in comparison, for you’ve already triumphed over the most ribbeting ordeal.
Swallow a squirming frog at dawn’s first light, and the ensuing day’s trials will seem trivial, for you’ve leaped over the highest hurdle before breakfast.
Feast on a writhing frog as morning emerges, and the rest of the day’s tribulations will feel like mere trinkets, for you’ve tackled the ultimate gastronomic dare before the sun has fully risen.
119.” There’s one way to find out if a man is honest: ask him; if he says yes, you know he’s crooked.
The foolproof method to gauge a man’s integrity: inquire directly, and should he respond affirmatively, you’ve caught a whiff of dishonesty in the air.
To uncover a man’s honesty, simply pose the question; if he proudly proclaims his virtue, you’ve stumbled upon the paradox of his deceit.
If you’re keen on determining a man’s sincerity, just ask him outright; his eager “yes” serves as a red flag, revealing the twist in his character.
To decipher a man’s trustworthiness, interrogate him directly; his affirmative answer betrays a touch of duplicity lurking beneath the surface.
120.” When you fish for love, bait with your heart, not your brain.
When angling for affection, cast your heart as the lure, for the brain is a far less appealing catch to reel in romance.
In the quest for love, employ your heart as the hook, as baiting with the brain is simply a recipe for a barren romantic tackle box.
As you trawl the seas of love, let your heart be the tempting morsel, for using your brain as bait may leave you swimming alone.
When navigating the amorous waters, bait your line with your heart, as employing your intellect alone may result in a loveless shipwreck.
121.” Let us live so that when we come to die even the undertaker will be sorry.
Let’s lead lives so vibrant that even the mortician will mourn our departure, begrudgingly commending our spirited existence.
May we embrace life with such fervor that our final farewell leaves the undertaker shedding a tear, lamenting the loss of our vivacity.
Let us craft lives so radiant that, in our twilight, the funeral director will sigh with sorrow, bidding adieu to our zestful presence.
Endeavor to live so fully that, when our time comes, even the undertaker pauses to grieve, bidding a bittersweet farewell to our exuberant selves.
122.” The two most important days in your life are the day you are born and the day you find out why.
Life’s most momentous occasions are the day you grace the world with your arrival, and the day you unearth the grand purpose behind your cosmic invitation.
Your existence hinges on two pivotal events: the day you embark on this terrestrial adventure, and the day you decode the enigma of your raison d’être.
The pair of days that most define your life are your grand entrance onto life’s stage, and the moment you unravel the plot behind your starring role.
Two days reign supreme in one’s life: the day you spring forth into existence, and the day you discover the unique quest you were destined to undertake.
123.” I’ve had a lot of worries in my life, most of which never happened.
My life’s been a parade of anxieties, the majority of which were no-shows, leaving me fretting over a phantom procession.
I’ve navigated a sea of concerns, most of which amounted to mere ripples in the vast ocean of life’s imagined troubles.
A plethora of worries have haunted my existence, the bulk of which were simply specters, leaving me spooked by nonexistent phantoms.
In my lifetime, I’ve entertained a troupe of apprehensions, the lion’s share of which turned out to be imaginary players on the stage of unfounded fears.
124.> Our abilities fade with age but our ability to enjoy the simple pleasures sharpens, so look around and gather the wonderful things that are here for free.
As time takes its toll on our talents, our aptitude for savoring life’s modest joys only grows keener. So, cast your gaze upon the world’s gratis treasures and harvest the happiness they bring.
Our faculties may wane as we age, but our capacity to relish the elementary delights blossoms. So, survey your surroundings and pluck the joyous gems scattered around at no cost.
While our skills may deteriorate with each passing year, our prowess in appreciating life’s humble pleasures intensifies. So, observe the world and collect the bountiful wonders that grace us free of charge.
The passage of time may erode our abilities, but it hones our skill in extracting joy from life’s unassuming moments. So, take a look around and gather the splendid riches that require no coin to acquire.
124.” When I was younger, I could remember anything, whether it had happened or not; but my faculties are decaying now and soon I shall be so I cannot remember any but the things that never happened. It is sad to go to pieces like this but we all have to do it.
In my youth, I had the uncanny ability to recall events, real or imagined; alas, as my faculties crumble, I’ll soon only reminisce on the fictitious. It’s a sorrowful decline, but one we must all face.
Once upon a time, my memory was a vault, storing both factual and fabricated tales; regrettably, as my mental prowess wanes, only the make-believe shall remain. It’s a disheartening descent, but an inevitable one for us all.
In days gone by, my mind held a repository of memories, be they true or false; but with my fading mental acuity, soon only the illusory will persist. It’s a melancholic deterioration, yet a universal experience.
During my greener years, I possessed a memory that housed both fact and fancy; but as my faculties falter, the realm of the unreal will prevail. It’s a mournful fragmentation, but an inescapable fate for all.
125.” Never argue with stupid people, they will drag you down to their level and then beat you with experience.
Avoid quarreling with the witless, for they’ll ensnare you in their realm of ignorance, then triumph with their well-honed ineptitude.
Steer clear of debating with the intellectually challenged, as they’ll entangle you in their morass of absurdity and outclass you with their seasoned inanity.
Eschew disputes with the dim-witted, for they’ll lure you into their abyss of senselessness and overpower you with their practiced foolishness.
Dodge confrontations with the simple-minded, as they’ll drag you into their domain of illogic and vanquish you with their hard-earned ineptness.
126.” Noise proves nothing. Often a hen who has laid an egg cackles as if she had laid an asteroid.
Sound signifies little; a clucking hen laying a mere egg often behaves as though she’s just birthed a celestial body.
Volume betrays no truth; the hen who deposits a simple egg often prattles on as if she’s hatched a heavenly marvel.
Auditory displays reveal naught; an egg-laying hen frequently crows as if she’s conjured a cosmic phenomenon.
Acoustic fanfare guarantees zilch; a hen producing an egg can crow with the fervor of one who’s spawned a celestial wonder.
127.” A man cannot be comfortable without his own approval.
A gentleman’s comfort hinges upon the endorsement of his personal jury.
One’s ease is dependent on the embrace of their innermost critic.
A man’s tranquility rests in the arms of his own validation.
A fellow’s repose lies in the sanctuary of his self-approval.
128.” Don’t wake up a woman in love. Let her dream, so that she does not weep when she returns to her bitter reality.
Disturb not a smitten lady’s slumber; allow her dreams to linger, lest she shed tears upon reentry into her harsh reality.
Rouse not an enamored woman from her reverie; grant her fantasies safe harbor, or face the torrent of sorrow when the bitter truth returns.
Let a love-struck dame’s dreams endure; interrupt them not, for the harsh light of day may bring a deluge of heartache in its wake.
Preserve the dream world of a woman in love; awaken her not, lest her newfound awareness beget a flood of tears in the face of a harsh reality.
129.” I can teach anybody how to get what they want out of life. The problem is that I can’t find anybody who can tell me what they want.
I possess the skills to instruct anyone in achieving life’s desires; alas, finding an individual who knows their own yearnings proves elusive.
My talents lie in guiding people to attain their heart’s desires; regrettably, unearthing someone who comprehends their own aspirations remains a challenge.
I hold the key to helping others unlock their dreams; yet, the quest to discover someone with a clear understanding of their own wishes appears insurmountable.
I can navigate anyone towards the fruition of their goals; however, the hunt for a person who can articulate their own ambitions proves a formidable task.
130.” It’s better to keep your mouth shut and appear stupid than open it and remove all doubt.
Silence often proves a wise companion, lest your vocal contributions confirm your intellectual ineptitude.
Embrace the art of muteness, for speaking may unveil the full extent of one’s intellectual shortcomings.
Opt for quietude; speaking may inadvertently transform perceived foolishness into indisputable fact.
Choose the sanctuary of silence, as voicing your thoughts may solidify any suspicions of mental mediocrity.
131.” Civilization is a limitless multiplication of unnecessary necessaries.
Society thrives on the boundless proliferation of indispensable trivialities.
The hallmark of civilization is the ceaseless expansion of superfluous essentials.
Civilization flourishes through the unending multiplication of needless must-haves.
The essence of society lies in the infinite amplification of dispensable requisites.
132.” Familiarity breeds contempt and children.
Acquaintance gives birth to both disdain and offspring.
Intimacy begets both derision and progeny.
Closeness spawns both scorn and descendants.
Familiar bonds foster disapproval and little ones in tandem.
133.” The lack of money is the root of all evil.
The scarcity of currency is the wellspring of wickedness.
A dearth of funds serves as the foundation for malevolence.
The absence of wealth cultivates the seedbed of iniquity.
The drought of monetary resources breeds the sinister undercurrents of life.
134.” The man who is a pessimist before 48 knows too much; if he is an optimist after it he knows too little.
A man harboring pessimism before 48 is overly informed; one radiating optimism after that age is sorely uninformed.
If a man adopts a gloomy outlook before 48, he’s well-versed in life’s truths; embracing a sunny disposition after 48 hints at a lack of worldly knowledge.
A fellow who dons the cloak of pessimism prior to 48 has seen much; should he wear the garb of optimism post-48, he’s witnessed too little.
When a man’s worldview is shrouded in pessimism before his 48th year, he’s well-acquainted with life’s realities; if it’s imbued with optimism thereafter, he’s scarcely scratched the surface.
135.” There is no sadder sight than a young pessimist, except an old optimist.
Few sights are more disheartening than a youthful cynic, save for an aged believer in the goodness of life.
The melancholic spectacle of a young pessimist is surpassed only by the woeful sight of an elderly optimist.
A dispirited young skeptic evokes sorrow, but not as much as the poignant figure of an elderly idealist.
It’s dismaying to witness a young naysayer, but the sight of an aged hopeful soul proves even more heartbreaking.
136.” Be respectful to your superiors, if you have any.
Be courteous to your betters, if you can find any.
Be polite to your elders, if you have such a thing.
Be civil to your bosses, if you ever meet one.
Be nice to your leaders, if they exist at all.
137.> When we accept our observation that other people really are insane, it becomes easier to move beyond toleration of their foolishness and choose to love them and their quirks.
When we admit our insight that others are truly mad, it becomes simpler to go past putting up with their nonsense and decide to love them and their oddities.
When we acknowledge our perception that others are really crazy, it becomes easier to move on from enduring their silliness and choose to love them and their eccentricities.
When we recognize our intuition that others are genuinely nuts, it becomes smoother to get over tolerating their absurdity and opt to love them and their peculiarities.
When we confirm our hunch that others are frankly bonkers, it becomes quicker to skip over suffering their lunacy and pick to love them and their idiosyncrasies.
137.” Let us consider that we are all partially insane. It will explain us to each other; it will unriddle many riddles; it will make clear and simple many things which are involved in haunting and harassing difficulties and obscurities now.
Let us assume that we are all somewhat crazy. It will make us understand each other; it will solve many puzzles; it will make easy and plain many things which are tangled in troubling and mystifying difficulties and obscurities now.
Let us admit that we are all a bit loony. It will help us relate to each other; it will crack many codes; it will make simple and clear many things which are knotted in vexing and perplexing difficulties and obscurities now.
Let us accept that we are all slightly nuts. It will make us empathize with each other; it will unravel many mysteries; it will make straightforward and obvious many things which are twisted in annoying and bewildering difficulties and obscurities now.
Let us concede that we are all a little mad. It will make us connect with each other; it will untangle many secrets; it will make direct and evident many things which are coiled in irritating and confounding difficulties and obscurities now.
138.> We believe ourselves smarter than all other animals because of our use of technology, but individuals like you and I didn’t make these things possible, it’s the billions of people’s accumulated skills that made it, and you and I as individuals are nearly as dumb as the dumbest.
We think ourselves cleverer than all other beasts because of our use of gadgets, but folks like you and me didn’t make these things happen, it’s the billions of people’s collective talents that did it, and you and I as individuals are almost as stupid as the stupidest.
We fancy ourselves smarter than all other creatures because of our use of devices, but people like you and me didn’t make these things work, it’s the billions of people’s combined abilities that did it, and you and I as individuals are nearly as dumb as the dumbest.
We imagine ourselves wiser than all other animals because of our use of tools, but persons like you and me didn’t make these things exist, it’s the billions of people’s pooled skills that did it, and you and I as individuals are close to as foolish as the foolishest.
We deem ourselves sharper than all other critters because of our use of machines, but beings like you and me didn’t make these things real, it’s the billions of people’s amassed competencies that did it, and you and I as individuals are almost as silly as the silliest.
138.” The fact that man knows right from wrong proves his intellectual superiority to the other creatures; but the fact that he can do wrong proves his moral inferiority to any creatures that cannot.
The truth that man can tell good from evil shows his mental supremacy over the other animals; but the truth that he can do evil shows his ethical inferiority to any animals that cannot.
The reality that man can distinguish right from wrong reveals his intellectual dominance over the other beasts; but the reality that he can do wrong reveals his moral subordination to any beasts that cannot.
The fact that man can discern virtue from vice demonstrates his cognitive superiority over the other creatures; but the fact that he can do vice demonstrates his ethical subservience to any creatures that cannot.
The evidence that man can recognize justice from injustice proves his mental ascendancy over the other animals; but the evidence that he can do injustice proves his moral inferiority to any animals that cannot.
139.” Laws control the lesser man… Right conduct controls the greater one.
Rules restrain the smaller man… Ethical behavior restrains the bigger one.
Regulations limit the lesser man… Moral conduct limits the greater one.
Norms confine the minor man… Virtuous behavior confines the major one.
Laws curb the lower man… Righteous conduct curbs the higher one.
140.” That is just the way with some people. They get down on a thing when they don’t know nothing about it.
That is just the case with some folks. They get sour on a thing when they don’t know nothing about it.
That is just the situation with some people. They get bitter on a thing when they don’t know nothing about it.
That is just the condition with some folks. They get cranky on a thing when they don’t know nothing about it.
That is just the circumstance with some people. They get grumpy on a thing when they don’t know nothing about it.
141.” It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.
It ain’t what you ignore that lands you in trouble. It’s what you believe for certain that just ain’t true.
It ain’t what you overlook that puts you in trouble. It’s what you trust for sure that just ain’t real.
It ain’t what you miss that leads you to trouble. It’s what you accept for definite that just ain’t factual.
It ain’t what you skip that gets you into trouble. It’s what you assume for positive that just ain’t accurate.
142.” I take my only exercise acting as a pallbearer at the funerals of my friends who exercise regularly.
I get my only workout acting as a coffin-carrier at the burials of my friends who work out frequently.
I do my only exercise acting as a casket-bearer at the interments of my friends who exercise often.
I have my only fitness acting as a hearse-helper at the funerals of my friends who keep fit regularly.
I make my only exercise acting as a corpse-carrier at the cremations of my friends who exercise steadily.
143.” Drag your thoughts away from your troubles… by the ears, by the heels, or any other way you can manage it.
Pull your thoughts away from your woes… by the hair, by the toes, or any other way you can handle it.
Yank your thoughts away from your sorrows… by the nose, by the elbows, or any other way you can manage it.
Drag your thoughts away from your troubles… by the ears, by the heels, or any other way you can swing it.
Haul your thoughts away from your problems… by the neck, by the ankles, or any other way you can do it.
144.” My mother had a great deal of trouble with me, but I think she enjoyed it.
My mother had a lot of trouble with me, but I reckon she liked it.
My mother had a heap of trouble with me, but I suppose she relished it.
My mother had a ton of trouble with me, but I guess she savored it.
My mother had a bunch of trouble with me, but I imagine she enjoyed it.
145.” There is nothing so annoying as having two people talking when you’re busy interrupting.
There is nothing so irritating as having two people chatting when you’re busy cutting in.
There is nothing so vexing as having two people conversing when you’re busy butting in.
There is nothing so bothersome as having two people talking when you’re busy interjecting.
There is nothing so aggravating as having two people gabbing when you’re busy chiming in.
146.” No man’s life, liberty, or property are safe while the legislature is in session.
No man’s existence, freedom, or belongings are secure while the lawmakers are in action.
No man’s survival, independence, or assets are safe while the legislators are in session.
No man’s living, liberty, or possessions are protected while the lawgivers are in operation.
No man’s being, autonomy, or property are guarded while the lawmakers are in function.
147.” It is better to take what does not belong to you than to let it lie around neglected.
It is preferable to grab what is not yours than to let it sit around unused.
It is wiser to snatch what is not your own than to let it lie around idle.
It is better to take what does not belong to you than to let it rot around neglected.
It is smarter to swipe what is not your property than to let it languish around wasted.
148.” Let us not be too particular; it is better to have old secondhand diamonds than none at all.
Let us not be too choosy; it is better to have old recycled diamonds than none at all.
Let us not be too fussy; it is better to have old reused diamonds than none at all.
Let us not be too picky; it is better to have old refurbished diamonds than none at all.
Let us not be too finicky; it is better to have old repurposed diamonds than none at all.
149.” Do something everyday that you don’t want to do; this is the golden rule for acquiring the habit of doing your duty without pain.
Do something everyday that you don’t like to do; this is the golden rule for gaining the habit of doing your duty without suffering.
Do something everyday that you don’t enjoy to do; this is the golden rule for developing the habit of doing your duty without agony.
Do something everyday that you don’t fancy to do; this is the golden rule for cultivating the habit of doing your duty without distress.
Do something everyday that you don’t love to do; this is the golden rule for acquiring the habit of doing your duty without pain.
150.” I am an old man and have known a great many troubles, but most of them have never happened.
I am an old man and have seen a great many troubles, but most of them have never occurred.
I am an old man and have faced a great many troubles, but most of them have never taken place.
I am an old man and have endured a great many troubles, but most of them have never transpired.
I am an old man and have met a great many troubles, but most of them have never happened.
151.” If voting made any difference they wouldn’t let us do it.
If voting mattered at all they wouldn’t allow us to do it.
If voting had any impact they wouldn’t permit us to do it.
If voting made any change they wouldn’t let us do it.
If voting did any good they wouldn’t enable us to do it.
152.” He had had much experience of physicians, and said ‘the only way to keep your health is to eat what you don’t want, drink what you don’t like, and do what you’d druther not’.
He had had much dealings with doctors, and said ‘the only way to keep your health is to eat what you don’t fancy, drink what you don’t enjoy, and do what you’d rather not’.
He had had much encounters with physicians, and said ‘the only way to keep your health is to eat what you don’t like, drink what you don’t love, and do what you’d prefer not’.
He had had much contact with doctors, and said ‘the only way to keep your health is to eat what you don’t care for, drink what you don’t relish, and do what you’d choose not’.
He had had much experience of physicians, and said ‘the only way to keep your health is to eat what you don’t want, drink what you don’t savor, and do what you’d wish not’.
153.” A man’s character may be learned from the adjectives which he habitually uses in conversation.
You can tell a lot about a person by the words they choose to describe others.
The adjectives that someone uses regularly reveal their true nature.
A person’s character is reflected in the way they talk about people and things.
The words that someone favors in conversation show what kind of person they are.
154.” Total abstinence is so excellent a thing that it cannot be carried to too great an extent. In my passion for it I even carry it so far as to totally abstain from total abstinence itself.
Nothing is better than total abstinence, except for abstaining from abstaining totally.
I love total abstinence so much that I don’t even practice it at all.
Total abstinence is the best thing ever, but I’m not a fan of extremes. That’s why I abstain from it completely.
The only thing that can beat total abstinence is more total abstinence. That’s why I totally abstain from abstaining.
155.> Women should marry early to prevent their children from growing up worrying if their father is their real father.
Women should tie the knot soon to spare their kids the trouble of wondering who their daddy is.
Women should wed young to avoid their offspring having doubts about their paternity.
Women should get hitched early to save their children from questioning their father’s identity.
Women should say “I do” soon to keep their kids from being curious about their dad’s origin.
155.” The average American may not know who his grandfather was. But the American was, however, one degree better off than the average Frenchman who, as a rule, was in considerable doubt as to who his father was.
The typical American might be clueless about his grandpa’s name. But the American had a slight edge over the typical Frenchman who, most of the time, was unsure about his papa’s name.
The ordinary American may have no idea who his grandfather was. But the American was a bit better off than the ordinary Frenchman who, generally, was uncertain who his father was.
The common American could be ignorant of his granddad’s identity. But the American was a little better than the common Frenchman who, normally, was doubtful of his dad’s identity.
The usual American may not remember his grandfather’s face. But the American was somewhat better than the usual Frenchman who, often, was confused about his father’s face.
156.” Let us endeavor so to live that when we come to die even the undertaker will be sorry.
Let us try to live in such a way that when we die even the funeral director will mourn.
Let us aim to live so that when we pass away even the mortician will grieve.
Let us strive to live so that when we depart this life even the embalmer will lament.
Let us aspire to live in a manner that when we expire even the coffin maker will weep.
157.” Go to heaven for the climate and hell for the company.
Choose heaven for the weather and hell for the friends.
Pick heaven for the temperature and hell for the crowd.
Opt for heaven for the atmosphere and hell for the socializing.
Prefer heaven for the breeze and hell for the mingling.
Some possible choices for a visual graphic.
14.” If you tell the truth, you don’t have to remember anything.
123.” I’ve had a lot of worries in my life, most of which never happened.
157.” Go to heaven for the climate and hell for the company.
John Stuart Mill (1806 – 1873) was an English liberal Utilitarian philosopher advocating personal rights to individual freedom. The only freedom that deserves the name is pursuing our own good in our own way.
John Stuart Mill (1806 – 1873) was an English liberal Utilitarian philosopher.
John Stuart Mill in profile
Probaway maximizing on John Stuart Mill
1. Christian morality is a reaction to the Roman search for a noble life on earth, and thou shalt not sin rules over living long and prospering.
John Stuart Mill’s quote suggests that Christian morality emerged as a response to the Roman pursuit of a noble life on earth, characterized by seeking earthly accomplishments and pleasures. In contrast, Christian morality prioritizes the avoidance of sin and cultivating virtues in the service of a higher power. By emphasizing “thou shalt not sin” as its guiding principle, Christian morality diverges from the Roman focus on material success and prosperity, instead advocating for spiritual growth and pursuing moral goodness as the ultimate goal.
2. Stupid people are usually more conservative in their views of how to live, while liberals are aggressively searching the borders of discovery.
John Stuart Mill suggests that people with limited intellectual capacity tend to be more conservative, adhering to traditional values and established ways of living, as they may struggle to comprehend or adapt to new ideas. Conversely, liberals are characterized by their openness to exploration and change, as they actively seek new knowledge and push the boundaries of discovery. Mill’s observation emphasizes the importance of curiosity and critical thinking in fostering progress and challenging conventional wisdom.
3. The trait of stupidity is observed in every society.
John Stuart Mill highlights that no society is immune to the presence of individuals who may lack intellectual capacity, critical thinking skills, or sound judgment. The implication is that societies must be vigilant and recognize the potential impact of such individuals on decision-making processes, politics, and the community’s general well-being. Mill underscores the importance of fostering education and cultivating rational thinking to mitigate the effects of widespread ignorance and promote societal progress.
4. Whatever seeks to crush individual creativity is tyranny.
John Stuart Mill wrote that any force, institution, or system that stifles individuals’ unique ideas, talents, and perspectives can be considered a form of tyranny. He believed in the intrinsic value of individualism and the need to protect personal liberties. Mill posits that the suppression of creativity harms the individual and impoverishes society. It prevents the growth, innovation, and diversity of thought necessary for progress and the advancement of human knowledge.
5. The expression of personal character encouraged by a society produces the vigor, courage, and genius of what its people produce; they are happy, healthy, wise, and productive.
John Stuart Mill asserts that a society that encourages the expression of personal character fosters a thriving and dynamic community. By allowing individuals to freely express themselves and develop their unique qualities, such a society cultivates an environment where creativity, courage, and intellect can flourish. As a result, the output of its people as a whole is dynamic, inventive, and brilliant. Mill emphasizes that this type of social environment not only contributes to the personal happiness, health, and wisdom of individuals but also to the overall productivity and advancement of society.
6. When the necessities of food, clothing, and shelter are met, the freedom of personal action becomes the goal.
John Stuart Mill suggests that meeting these basic needs creates a foundation for individuals to shift their focus toward the development and expression of their individuality and the ability to make choices according to their values and desires. In this context, the freedom of personal action becomes the ultimate objective, allowing individuals to explore their potential, engage in self-discovery, and contribute meaningfully to society, which are crucial elements in pursuing a fulfilling and purposeful life.
7. A person may cause injury to another by their actions or inactions and may be fairly held accountable to them for the injury.
John Stuart Mill asserts that individuals have a moral obligation to consider the potential impact of their behavior on others and should be held accountable when they cause harm, whether through intentional or negligent conduct. By highlighting the importance of personal accountability, Mill encourages individuals to be mindful of their actions and inactions and take responsibility for their choices and consequences, thus promoting a just and equitable society.
8. In a fair society, people are not chained to their birth situation but may exploit opportunities that appear most desirable to them.
John Stuart Mill emphasizes the importance of social mobility and equal access to opportunities, regardless of background or social standing. In such a society, individuals are empowered to shape their destinies and contribute to the collective good based on their unique talents and passions. Mill’s vision of a fair society underscores the significance of removing barriers and fostering an inclusive environment that promotes the realization of individual potential and cultivates a diverse and thriving community.
9. Treat others as they should treat you and not as you wish they treat you.
John Stuart Mill advocates for the importance of treating others as they ought to treat you, with respect, kindness, and consideration. This subtle distinction focuses on the objective standards of fairness and reciprocity rather than relying solely on subjective desires or expectations. Mill’s version of the Golden Rule encourages individuals to act ethically and responsibly, considering the rights and well-being of others while also fostering a culture of mutual respect and understanding within society.
10. Women’s observed constitution and behavior have been controlled by men, and women have controlled men’s constitution and behavior.
John Stuart Mill suggests that the observed characteristics and actions of both genders have been shaped, to a significant extent, by the constraints and expectations imposed by the opposite sex. This mutual influence implies that the traditional roles and behaviors attributed to men and women may not be natural or inherent but rather the result of social conditioning and power dynamics between the genders. Mill’s observation highlights the need for reassessing gender norms and expectations to promote a more equitable and liberating society for both men and women.
11. Humanity’s current struggle with good behavior is attempting to equalize the supposed superiority of nationality, wealth, color, race, and sex.
John Stuart Mill suggests that the struggle for equality and moral progress involves breaking down these artificial barriers and dismantling the perceived hierarchies that perpetuate discrimination and injustice. By addressing these deep-rooted biases, humanity can work towards creating a more just and equitable society where all individuals are treated with respect and dignity, regardless of their background or identity. Mill’s observation highlights the importance of fostering empathy, understanding, and fairness to overcome the obstacles that hinder social harmony and progress.
12. If society gave no artificial twist to people’s abilities, everyone’s character and capacities would appear and be appreciated.
John Stuart Mill argues that if society did not impose artificial constraints or favoritism based on gender, race, or social class, everyone’s true potential and qualities would naturally emerge and be acknowledged. By eliminating these biases, people would have the opportunity to develop and showcase their talents and character, resulting in a more meritocratic and equitable society. Mill’s observation underscores the importance of fostering an inclusive environment where all individuals can thrive and contribute based on their genuine abilities and virtues rather than being limited by societal prejudices.
13. There are so many opportunities available to modern people that we would be envied by everyone, including princes, who have gone before.
John Stuart Mill suggests that contemporary society, with its technological advancements, access to education, and increased social mobility, offers convenience, freedom, and the potential for personal growth that would be envied by those who lived in earlier times, including the most powerful and wealthy. The quote serves as a reminder to appreciate and make the most of modern life’s unique advantages and opportunities while acknowledging the progress made throughout history.
14. The inertia of custom is an onerous hindrance to progress and improvement.
John Stuart Mill wrote that resistance to change, rooted in habit and custom, can stifle innovation, hinder the adoption of better practices, and perpetuate outdated or harmful beliefs. By questioning and challenging the status quo, individuals and societies can identify areas for growth and improvement, breaking free from the constraints of tradition to pave the way for progress and positive transformation. Mill’s statement highlights the importance of critical thinking and adaptability in pursuing a more enlightened and progressive society.
15. The love of power to control other people’s behavior and creative thoughts is in eternal antagonism to society’s improvement.
John Stuart Mill asserts that this love of power directly opposes the advancement and betterment of society. When individuals or institutions seek to control the actions and ideas of others, they suppress the diversity of thought, creativity, and innovation essential for societal progress. This eternal struggle between the need for control and the pursuit of improvement emphasizes protecting individual freedoms and fostering an environment that encourages diverse perspectives and self-expression to promote a thriving and evolving society.
16. Publicly approved civil and criminal laws limit society’s power over individuals.
John Stuart Mill contends that establishing and enforcing fair and transparent laws create a necessary boundary between the collective interests of society and the protection of personal freedoms. By defining and regulating the extent of societal power over individuals, these laws help to ensure a balance between communal harmony and the preservation of individual autonomy, ultimately fostering a just and equitable society.
17. It is easier to find happiness by limiting one’s desires to accomplish easily attainable goals than to seek unattainable perfection.
John Stuart Mill suggests that striving for unattainable perfection can lead to disappointment and frustration, as the constant feeling of falling short can overshadow one’s accomplishments. By limiting one’s desires to more easily attainable objectives, individuals can experience a greater sense of satisfaction and contentment, as they are more likely to meet their goals and enjoy the progress they make. Mill’s statement encourages the practice of moderation and self-awareness, emphasizing that happiness can be found in appreciating our achievements within our capabilities rather than perpetually chasing elusive perfection.
18. Society must limit the liberty of individuals to not make themself a nuisance to other people.
John Stuart Mill argues that while personal freedoms are essential, society must impose certain limitations on individual actions to prevent people from becoming nuisances or causing harm to others. By establishing these boundaries, the society aims to maintain harmony and protect the rights and interests of all its members. Mill’s statement emphasizes the need for a balance between personal autonomy and communal responsibility, fostering an environment where individuals can exercise their freedoms without infringing upon the rights or well-being of others.
19. The chance to be happy is not to seek happiness itself but to seek to improve society and the world as the purpose of your actions.
John Stuart Mill suggests that by dedicating oneself to a larger purpose, such as improving the lives of others or contributing to the common good, an individual can find a more profound and lasting sense of fulfillment. This perspective shifts the focus away from self-centered desires and towards a more altruistic and purpose-driven approach to life. By engaging in meaningful actions that benefit others and the world, individuals can experience a more profound sense of happiness that arises from the positive impact of their efforts.
20. It is an individual’s motives and completed actions that determine what makes them happy.
John Stuart Mill suggests that personal fulfillment and contentment are shaped by the reasons behind our actions and the successful completion of those actions. This perspective highlights the significance of aligning one’s actions with meaningful and morally sound motives and the satisfaction of seeing our goals and intentions come to fruition. Ultimately, Mill implies that happiness is not simply a product of external circumstances but is deeply connected to the inner values and motivations that drive our choices and guide our actions.
21. Most people have a modest capacity for happiness because they haven’t gotten past self-interest as their highest goal.
John Stuart Mill points out that by prioritizing personal gain and self-centered desires above all else, individuals may neglect more profound and meaningful sources of fulfillment, such as altruism, compassion, and contributing to the greater good. By remaining confined within the narrow scope of self-interest, they may fail to realize their full potential for happiness. Mill’s observation encourages individuals to broaden their horizons and explore more profound, purpose-driven goals beyond personal gratification to unlock a greater capacity for happiness and well-being.
22. The individual has sovereignty over himself, but he will discover he gets greater joy by setting goals beyond himself and being helpful to others.
John Stuart Mill emphasizes that personal happiness and deeper fulfillment can be found more readily when individuals set goals beyond their self-interest and focus on being helpful to others. By shifting the focus from personal desires to the well-being of others and the greater good, individuals can experience a deeper and more meaningful sense of joy and satisfaction. In addition, Mill’s statement highlights the importance of cultivating a sense of empathy, compassion, and purpose that extends beyond oneself, ultimately fostering personal growth and happiness through service and contribution to others.
23. Conventionally inclined minds can do without originality because they can not see its use and what it can do for them.
John Stuart Mill highlights the contrast between those who are content to adhere to traditional conventions and those who actively seek to challenge existing paradigms and push the boundaries of thought and creativity. The quote encourages an appreciation for originality and its potential to bring about transformative change and progress, even if it may take time to be apparent to conventionally-minded individuals.
24. What good does telling a man how much happier he would be if he shifted his love of more money to more love for the people he meets?
John Stuart Mill implies that merely pointing out the potential benefits of such a shift may not be enough to inspire a change in perspective or behavior, especially if the individual’s values are deeply ingrained. The statement underscores the challenge of persuading people to reevaluate their priorities and adopt a more altruistic and compassionate outlook, as it often requires a profound internal shift in values and attitudes. Mill’s observation encourages a deeper understanding of the complexities of promoting personal growth and fostering a more compassionate and caring society.
25. A man who cares for nothing but his safety and ease will soon be a slave because he is unwilling to exert himself and fight for his liberty.
John Stuart Mill emphasizes that individuals unwilling to make sacrifices or take risks to defend their liberties may eventually find themselves enslaved, as they are more likely to submit to oppressive forces to maintain their sense of security and ease. This statement highlights the importance of personal courage, vigilance, and a willingness to stand up for one’s rights and freedoms to preserve them. Furthermore, Mill’s observation serves as a reminder that preserving liberty often requires effort, determination, and a readiness to confront challenges and adversity.
26. Most people would agree that it is better to be a miserable human than a wallowing pig, but they never ask a pig for their opinion.
John Stuart Mill, in this quote, highlights the subjectivity of happiness and the inherent bias in human judgment when comparing the quality of life between different beings. Drawing from his ethical theory of utilitarianism, which prioritizes the maximization of happiness and the minimization of suffering, Mill alludes to the idea that humans often assume their own experiences and perspectives are superior to those of other species, like pigs. By noting that “they never ask a pig for their opinion,” Mill underscores the importance of considering multiple perspectives and the dangers of assuming that one’s own experience of happiness is the ultimate standard. This quote serves as a reminder to remain open-minded and avoid anthropocentric thinking when evaluating the worth of different forms of happiness or pleasure.
27. To hold an opinion without knowing alternate views is bigotry; one must hear a true believer of the opposition to validate one’s opinion.
John Stuart Mill, in this statement, emphasizes the importance of understanding and considering opposing viewpoints to form a well-rounded, informed opinion. By asserting that holding an opinion without knowledge of alternate views is bigotry, Mill condemns clinging to one’s beliefs without subjecting them to scrutiny or challenge. He argues that engaging with the arguments of a “true believer of the opposition” is essential for validating one’s own opinion, as this process allows for a more comprehensive understanding of the issue at hand and promotes intellectual growth. Mill advocates for open-mindedness, dialogue, and the value of diverse perspectives in pursuing truth and knowledge.
28. Silencing the expression of an opinion deprives us, as well as posterity, of the opportunity to challenge its truth or error and improve on the idea.
John Stuart Mill argues that suppressing or silencing an opinion harms the individual expressing it and robs society and future generations of the chance to evaluate its merits, engage in debate, and refine their understanding. By exposing both accurate and erroneous opinions to public scrutiny, individuals can challenge, test, and strengthen their beliefs, ultimately contributing to collective knowledge and intellectual progress. Mill’s statement serves as a reminder of the crucial role that freedom of expression plays in fostering intellectual growth and societal advancement.
29. If a single person of all humanity is deprived of expressing a contrary idea, all humanity is deprived of that idea.
John Stuart Mill asserts that if even one person is denied the right to express a dissenting opinion, the entire human collective suffers. Mill believes the marketplace of ideas thrives on diverse perspectives and open discourse. When a unique or contrary view is silenced, humanity loses the opportunity to evaluate, debate, and potentially benefit from that perspective. By emphasizing the importance of each individual’s voice, Mill underscores the value of free speech in promoting intellectual growth, enriching societal discourse, and fostering progress.
30. Over my mind and over my body, I alone can be sovereign.
John Stuart Mill champions the idea that individuals have the right to decide about their own lives and well-being without undue interference from external forces. This perspective is rooted in his broader ethical and political theories, prioritizing personal liberty, self-determination, and the pursuit of happiness. Mill’s statement is a powerful reminder of the importance of respecting and protecting individual rights and freedoms, both in terms of personal beliefs and in the context of one’s physical well-being.
31. Every freakish idea will experience ridicule, heated argument, and if found valid, enthusiastic adoption.
In this quote, John Stuart Mill highlights the natural progression of novel or unconventional ideas within the marketplace of ideas, emphasizing the importance of free speech and open discourse in advancing human understanding. Mill suggests that when a new or “freakish” concept is introduced, it is likely to be met with ridicule, skepticism, and vigorous debate. However, if the idea withstands scrutiny and proves valid, it can eventually gain acceptance and even enthusiastic support from the wider public. By illustrating the journey of unconventional ideas, Mill underscores the value of encouraging diverse perspectives and fostering an environment where ideas can be freely challenged and refined, ultimately contributing to intellectual and societal progress.
32. A conservative party of stability and radical reform are needed for a healthy debate and a vibrant society.
John Stuart Mill, a prominent 19th-century philosopher, and political economist, argued that a healthy and vibrant society requires the presence of both conservative and radical forces to foster meaningful debate and progress. When he wrote, “A conservative party of stability and radical reform are needed,” Mill meant that the conservative party, which seeks to maintain existing traditions and institutions, provides a necessary counterbalance to the radical reformers who push for transformative change. This dynamic interaction between preservation and innovation stimulates public discourse, enabling society to weigh the merits of various ideas and arrive at balanced solutions that ultimately promote social welfare and progress.
33. To bring an unwanted child into the world who will be undernourished in body and mind is a moral crime to the child and its community.
John Stuart Mill emphasizes individuals’ responsibility to consider the well-being of a potential child and the wider community, as bringing an unwanted child into existence can have far-reaching consequences. This statement highlights Mill’s concerns about the ethical implications of overpopulation and the importance of providing proper care and resources to future generations, ultimately advocating for thoughtful family planning and social responsibility.
34. The majority of men are unable to act on their beliefs.
John Stuart Mill highlighted the disconnect between an individual’s convictions and actions. This observation suggested that many people struggle to translate their principles into concrete behavior due to external pressures, societal norms, or personal limitations. His statement underscores the complexity of human nature and the challenges individuals face in upholding their beliefs consistently, pointing to the need for self-awareness and determination in pursuing moral integrity and personal growth.
35. The only way to gain wisdom about a subject is by hearing passionate people defend their belief in contradictory aspects of the idea.
John Stuart Mill’s assertion that wisdom can be gained by listening to passionate individuals defend contradictory aspects of an idea emphasizes the importance of engaging in open and spirited debate. According to Mill, hearing conflicting viewpoints allows individuals to understand a subject’s nuances and complexities better, as it exposes them to diverse perspectives and fosters critical thinking. By embracing intellectual conflict and considering a range of opinions, individuals can develop a more comprehensive understanding and ultimately arrive at a more informed and well-rounded position on the matter at hand.
36. Men misbehave because their moral conscience is weak and not because their moral desires are strong.
John Stuart Mill says an inherently powerful impulse towards immorality does not drive individuals who misbehave but lack the internal fortitude or guidance necessary to adhere to ethical principles. This perspective suggests that the key to reducing immoral behavior is cultivating and strengthening an individual’s moral conscience, enabling them to resist temptation and choose ethical actions over morally questionable ones.
37. We must be grateful to an honest man who attacks our cherished opinions because that will show how to improve them.
John Stuart Mill posits that we should appreciate those who honestly question our opinions. Their critiques can expose weaknesses or inconsistencies in our reasoning and ultimately help us refine our views. Mill’s perspective highlights the importance of fostering a culture of open dialogue and debate, where individuals are willing to engage with opposing ideas in pursuit of greater understanding and personal growth.
38. Men must never be made to fit into a square box because nothing great can ever come from such creatures.
John Stuart Mill emphasized the importance of individuality and the dangers of conformity. According to Mill, attempting to force individuals into a rigid, predetermined mold stifles creativity, innovation, and the unique qualities that drive progress and greatness. Instead, he advocates for celebrating and cultivating individuality, recognizing that society thrives when it allows its members to explore their distinct paths and develop their unique talents and perspectives.
39. Truth is approached more closely by one who thinks for himself and is wrong than one who simply repeats bookish wisdom.
John Stuart Mill emphasizes the value of critical thinking and intellectual curiosity, arguing that engaging with ideas, questioning assumptions, and developing one’s own understanding can bring a person closer to the truth than merely accepting and repeating established wisdom. This perspective encourages individuals to engage with information actively, challenge conventional wisdom, and foster a spirit of intellectual exploration, ultimately contributing to personal growth and a deeper understanding of the world.
40. Mixing people with different modes of thought generates sparks that enflame new ideas useful to everyone.
John Stuart Mill highlighted the importance of intellectual diversity in fostering innovation and progress. He believed that when individuals with varied perspectives, experiences, and ways of thinking come together, they create a dynamic environment that stimulates the exchange of ideas and promotes critical thinking. These interactions, or “sparks,” can lead to the development of novel concepts and insights that benefit society. Furthermore, by embracing diversity and engaging in open discourse, communities can cultivate an intellectual curiosity and creative problem-solving atmosphere that drives collective advancement.
41. Anyone who does anything simply because it is the custom is not a thinking person when they seem to choose; they are robots.
John Stuart Mill contends that individuals who base their actions solely on the convention are not exercising independent thought or making informed choices; instead, they are passively following a predetermined path, like robots. Mill’s perspective emphasizes the importance of critical thinking, intellectual autonomy, and personal responsibility, urging individuals to examine the rationale behind established customs and make deliberate, well-informed decisions rather than mindlessly conforming to societal norms.
42. To give an abstraction a name makes it a physical entity in some people’s minds, even though it was never observed in any way.
John Stuart Mill highlights the potential pitfalls of this cognitive bias, as it can lead individuals to believe that abstraction is a concrete, observable entity, despite lacking any direct empirical evidence. By drawing attention to this mental quirk, Mill encourages critical thinking and intellectual vigilance when engaging with abstract ideas, ensuring that we do not confuse the mere act of naming with actual evidence or objective existence.
43. We live well because the common folk provides us with our necessities of food, clothing, and shelter, so we shouldn’t challenge their beliefs.
John Stuart Mill suggests that challenging the beliefs of the common folk is unnecessary or inappropriate, given their role in providing essential goods and services for society. While it is important to acknowledge and appreciate the contributions of everyday people, it is equally vital to promote open dialogue and critical thinking among all members of society, regardless of their social or economic status.
44. To compel an idea to silence is to assume our ideas are infallible, for there is nothing that, looked at carefully enough, doesn’t have obscurity.
John Stuart Mill suggests that when scrutinized thoroughly, every idea may reveal ambiguities or uncertainties. By stifling alternative viewpoints, we deny ourselves the opportunity to examine our beliefs critically and refine our understanding. Mill’s statement advocates for the importance of open discourse and intellectual humility, emphasizing that engaging with differing opinions can lead to a more comprehensive and nuanced appreciation of complex issues, ultimately promoting the pursuit of truth and collective wisdom.
45. A person who, for some reason, imitates another’s habits without absorbing the culture behind those actions is a fake, a potential fraud.
John Stuart Mill addressed the superficiality and potential deception that can arise from adopting another’s habits without truly grasping their significance or context. Mill implies that such a person is inauthentic or potentially fraudulent, as they present themselves as knowledgeable or engaged with a particular culture, but their understanding is only superficial. Mill’s statement encourages genuine engagement with and appreciation of cultural practices, emphasizing the importance of sincerity and integrity in our interactions with others and the world around us.
46. The time is near when a descent from a high-minded ritual to a testable reality will arrive and rebound to even higher-minded rituals.
John Stuart Mill anticipates that as society evolves and prioritizes empirical evidence and rational thinking, traditional practices may be challenged and reevaluated, paving the way for more sophisticated and meaningful approaches. His statement reflects a belief in the progress of human understanding and the potential for continuous improvement in how we engage with our beliefs and values, ultimately contributing to advancing culture and society.
47. Every philosopher must follow his ideas to whatever conclusions follow from his premises and publish his findings.
John Stuart Mill the importance of intellectual honesty, rigor, and transparency in pursuing knowledge. According to Mill, philosophers are responsible for thoroughly exploring their ideas’ implications, even if the conclusions challenge prevailing norms or beliefs. Furthermore, they should share their findings with the broader community, fostering open dialogue and contributing to the collective advancement of understanding. Mill’s statement highlights the role of philosophers in promoting critical thinking, intellectual integrity, and the continuous pursuit of truth within society.
48. An opinion rooted in feeling without testable demonstrations for it loses adherence with each testable demonstration against it.
John Stuart Mill, in this quote, emphasizes the vulnerability of opinions grounded solely in emotions or personal convictions rather than supported by empirical evidence or logical reasoning. According to Mill, when such an opinion is confronted with testable, demonstrable evidence that contradicts it, its credibility weakens, and its adherents may abandon it. Mill’s statement highlights the importance of grounding beliefs in rational argument and empirical evidence, as these are more resilient and credible in the face of scrutiny and challenge. Furthermore, it underscores the value of critical thinking, skepticism, and intellectual rigor in pursuing truth and understanding.
49. Those who rise to power within an organization tend to suppress other former compatriots who oppose their party’s new standard orthodoxy.
In this statement, John Stuart Mill observes the tendency of individuals who ascend to positions of power within an organization to suppress dissenting voices among their former peers, particularly those who challenge the prevailing beliefs of their party or group. Mill highlights a typical pattern in which the newly powerful seek to enforce conformity and suppress opposition, often at the expense of open dialogue and the free exchange of ideas. This observation serves as a cautionary reminder about the potential negative consequences of unchecked power and the importance of fostering an environment that encourages diverse perspectives and intellectual freedom, even within established organizations or political parties.
50. Teachers and students go to sleep as soon as no enemy opposes them.
John Stuart Mill emphasized the importance of exposing oneself to opposing views, criticisms, and arguments. He argued that this intellectual tension prevents complacency and stagnation, keeping individuals alert, engaged, and motivated to improve their understanding. In other words, Mill posited that the absence of counterarguments or differing perspectives leads to intellectual laziness and stifles both personal and collective growth.
51. Geniuses are less capable of being compressed into the small number of molds society provides for its members.
John Stuart Mill emphasized the unique nature of genius and its inability to conform to societal expectations or norms. As Mill understood them, geniuses possess exceptional creativity, originality, and insight, which often challenge the status quo and transcend the constraints imposed by societal conventions. Consequently, these individuals are less likely to fit neatly into the predetermined roles and structures that society has established. Mill’s statement underscores the importance of recognizing and embracing human minds’ innate diversity and potential and the need for society to accommodate and foster the development of exceptional talents that may not conform to traditional molds.
52. A public bold-personality must be kept separate from a quiet private life where one can regain the strength to be bold in public.
John Stuart Mill emphasized balancing one’s public and private lives. Mill believed that a public figure, particularly bold and outspoken, needs a refuge—a space where they can retreat, recharge, and reflect without the pressure and scrutiny of public life. By cultivating a quiet and introspective private life, individuals can regain the mental and emotional strength needed to continue advocating for their beliefs and challenging conventional wisdom in the public sphere. Mill’s assertion highlights the significance of self-care and introspection for those engaged in vigorous public debate and the necessity of a well-rounded, balanced life to sustain boldness and resilience.
53. Great societal changes occur when there are upheavals in the structures of daily life and common thought.
John Stuart Mill emphasized the transformative potential of widespread shifts in people’s routines, habits, and beliefs. Mill understood that for significant societal change to happen, it requires not only changes in formal institutions or laws but also a profound alteration in how individuals perceive, think about, and engage with the world around them. These disruptions in daily life and thought patterns can challenge existing norms, values, and power structures, paving the way for new ideas, social arrangements, and cultural norms. Mill’s observation highlights the interconnected nature of individual actions, beliefs, and broader social change and the importance of collective reevaluation and adaptation in driving societal progress.
54. Everyone knows they make mistakes, but few take precautions to prevent mistakes or recover from the mistakes they do make.
John Stuart Mill highlighted the human tendency to recognize one’s fallibility but often fail to take proactive steps to minimize or learn from errors. Mill observed that, although people are generally aware of their imperfections, they may need to dedicate more effort to develop strategies for avoiding mistakes or focus on reflecting and growing from the experiences after they occur. He emphasized the importance of acknowledging our fallibility, actively working to reduce errors, and cultivating personal growth by learning from our mistakes. Mill’s statement serves as a reminder of the value of introspection, self-improvement, and resilience in the face of inevitable setbacks and errors.
55. It is ironic that the strongest feelings of devotion are reserved for those who can kill you but refrain from doing so.
John Stuart Mill drew attention to the paradoxical nature of human attachment and loyalty. Mill observed that people often develop a deep admiration and devotion for those who possess power over them, mainly when restrained or used benevolently. This ironic dynamic highlights the complex interplay between strength, vulnerability, and the human need for security and protection. By recognizing and refraining from exercising their destructive potential, those in power can elicit strong emotional bonds and loyalty from others, which Mill found to be an intriguing and somewhat counterintuitive aspect of human relationships and social structures.
56. The belief that truth always triumphs over lies is a pleasing falsehood that soothes the injured and makes the restoration of civility possible.
John Stuart Mill highlights the comforting but often unfounded assumption that truth will inevitably prevail. Mill acknowledged that this optimistic belief can provide solace and hope for those who have been wronged or marginalized and contribute to restoring civility and trust in social interactions. However, he also recognized that this notion may not always hold true in reality, as lies and deception can persist and even thrive in certain circumstances. Mill’s statement serves as a reminder of the need for vigilance, critical thinking, and active engagement in the pursuit of truth rather than relying on the passive assumption that it will always emerge victorious.
57. Is all pleasure good when clearly horrible things are sometimes seen as moving toward a desirable goal and therefore considered good?
John Stuart Mill challenged the notion that pleasure is an inherently positive or moral experience. He acknowledged that pleasure can sometimes be derived from harmful or morally repugnant actions, seemingly contributing to a desired outcome. He argued that the pleasure experienced could not be deemed unequivocally good or virtuous in these cases. Diderot’s statement highlights the complex and nuanced relationship between pleasure, morality, and individual perceptions of what is considered good or desirable. It invites us to critically examine our understanding of pleasure and its implications for our ethical judgments and actions.
58. Justice for one may be an injustice for another, so there is a constant struggle between individuals’ and groups’ rights.
John Stuart Mill emphasizes the inherent complexity and potential conflict within the concept of justice. He acknowledged that what may be perceived as just or fair for one person or group can be seen as unjust or discriminatory for another, leading to ongoing tensions and disputes. This observation highlights the subjective and often competing nature of justice and the challenges faced in balancing the rights and interests of various individuals and groups within society. Diderot’s statement underscores the need for continual dialogue, empathy, and negotiation to pursue a more equitable and harmonious social order.
59. Genius is rare, but societies must preserve the soil in which they can flourish to have the rewards of their works.
John Stuart Mill emphasized the importance of cultivating an environment that fosters and nurtures exceptional talent. He recognized that while genius may be a rare and extraordinary quality, its potential to manifest and thrive is contingent upon the social, cultural, and intellectual conditions surrounding it. Society can reap the benefits of their groundbreaking ideas, inventions, and contributions by creating a fertile “soil” that supports and nourishes creative and innovative minds. His statement serves as a reminder of the collective responsibility to promote intellectual freedom, education, and opportunities for all to unlock the potential of genius and elevate society as a whole.
60. There is always a need for genius’ to discover new truths and to demonstrate new ideas and enlightened conduct.
John Stuart Mill emphasized the invaluable role of exceptional minds in advancing human knowledge, understanding, and progress.He believed that geniuses possess the unique ability to uncover previously hidden truths, conceive groundbreaking ideas, and model innovative ways of thinking and behaving. Their contributions enrich society’s intellectual landscape and inspire and challenge others to think more critically, creatively, and ethically. Diderot’s statement highlights the ongoing importance of nurturing and celebrating intellectual and creative talent, as pursuing new truths and ideas is central to humanity’s continued evolution and betterment.
61. No human has yet created a set of truths and followed those precepts safely with his cautious eyes relaxed.
John Stuart Mill emphasized the inherent fallibility and limitations of human understanding. Diderot acknowledged that even though individuals may establish a set of beliefs or principles they consider accurate, these convictions may not be infallible or universally applicable. As such, it is unwise to blindly adhere to these precepts without maintaining a critical and vigilant mindset. Diderot’s statement reminds us of the importance of continuous questioning, skepticism, and intellectual humility in pursuing knowledge and understanding, as our grasp of the truth is ever-evolving and subject to change.
62. A man with the time to mingle with the public will have a less thorough understanding of it than a recluse who reads good newspapers.
John Stuart Mill emphasized the value of diverse, well-informed perspectives in understanding society comprehensively. He suggested that while firsthand experiences and personal interactions can provide valuable insights, they may not offer a complete or objective picture of the wider social landscape. By contrast, a recluse who reads reputable newspapers gains access to a broader range of information, viewpoints, and contexts, contributing to a more nuanced and accurate understanding of society. His statement highlights the importance of engaging with diverse sources of information and remaining open to perspectives beyond our own experiences to develop a well-rounded comprehension of the world around us.
63. Despotism is an efficient government for barbarians, leading them toward a better state of being and government.
John Stuart Mill suggested that, under certain circumstances, a robust and centralized authority could be instrumental in transforming a disordered or chaotic society into a more organized and stable one. He implied that for populations characterized by a lack of social cohesion, cultural development, or adherence to the rule of law, a despotic government might serve as a means of imposing order and structure, thereby laying the foundation for a more advanced and sophisticated system of governance in the future. However, it is crucial to note that Mill’s statement does not advocate for despotism as an ideal form of government but acknowledges its potential utility in specific contexts as a transitional phase toward a more enlightened and just society.
64. Most ancient gods were wicked and became even more so over the centuries, and people’s prayers begged them for mercy.
John Stuart Mill emphasized the evolving nature of religious beliefs and the human tendency to project their fears and desires onto deities. Mill observed that many ancient gods were initially characterized by morally questionable traits, further amplified as societies and their belief systems evolved. Consequently, worshippers often beseech these deities for mercy and protection, reflecting their deeply ingrained fears and anxieties. Mill’s statement highlights the complex interplay between religious beliefs, social development, and human psychology and how these factors shape the conception and portrayal of divine beings throughout history.
65. People who treat others as they wish to be treated are more generous than those compelled by laws to be sociable.
John Stuart Mill was emphasizing the distinction between genuine empathy and altruism and actions driven by legal obligations or external pressures. Mill argued that individuals who naturally treat others as they themselves would like to be treated demonstrate a greater sense of moral integrity and generosity than those who only behave sociably because they are required to by law. His statement highlights the importance of cultivating authentic compassion and empathy as the foundation for ethical behavior rather than relying solely on legal frameworks or social expectations to govern interpersonal relationships and conduct.
66. People tend to do what is customary for their station in life, and their personality withers away into a blurry imitation of their cohort.
John Stuart Mill was emphasizing the influence of societal norms and expectations on individual behavior and identity. Mill observed that people often conform to the customs and roles associated with their social status or group, which can stifle their unique qualities and reduce them to mere reflections of their peers. This conformity can suppress individuality, creativity, and personal growth, as individuals may prioritize fitting in over cultivating their authentic selves. Mill’s statement serves as a reminder of the importance of fostering self-awareness, introspection, and independence to preserve and celebrate the diverse range of human personalities and experiences.
67. Slaves are compelled to obey their masters, but few are forced to be so subservient to them as their wives.
John Stuart Mill observed that, although slaves were required to submit to their masters, the obedience and submission expected from wives in their relationships with their husbands could be even more pervasive and ingrained. By making this comparison, Mill aimed to highlight the need for a critical examination of the gender roles and power imbalances present within marriage and to advocate for more equitable and respectful relationships between husbands and wives.
68. The only part of anyone’s conduct that must be subjected to man’s laws are those actions that concern others.
John Stuart Mill emphasized the importance of individual autonomy and the limited scope of legitimate government interference in personal affairs. Mill believed that the primary function of laws and regulations should be to protect an individual’s rights and interests from others’ harmful actions rather than to dictate or control their personal behavior. This principle reflects Mill’s commitment to personal freedom and the idea that individuals should be allowed to make their own choices and decisions as long as they do not infringe upon the rights or well-being of others. Mill’s statement serves as a reminder of the value of individual liberty and the importance of striking a balance between social order and personal autonomy.
69. A state education is a contrivance for molding people to be good citizens who obey laws and work at a socially productive job.
John Stuart Mill highlighted the role of public education in shaping individuals to become responsible, law-abiding, and productive members of society. Mill recognized that state-sponsored education systems are designed to instill values, knowledge, and skills that promote social cohesion, compliance with the rule of law, and economic productivity. However, while acknowledging the benefits of state education in fostering civic responsibility and social stability, Mill’s statement also implies a need for vigilance against potential overreach or indoctrination that may undermine individual freedom, critical thinking, and intellectual diversity.
70. Foresight of people’s actions and power to control them depends on foreknowledge of their typical sequences’ of behavior.
John Stuart Mill emphasized the role of understanding and predicting human behavior in the effective governance and management of individuals and society. Mill suggested that by studying and recognizing patterns in how people typically act and respond to various situations, one can anticipate their actions and, to some extent, exercise control or influence over them. This insight can be applied to social and political life aspects, such as policy-making, conflict resolution, and negotiation. Mill’s statement highlights the importance of understanding human behavior and the underlying motivations and patterns that drive it in order to develop more effective strategies for managing and guiding social interactions and collective decision-making.
71. Unnatural usually means uncustomary, and everything customary seems natural; even freakish things appear normal.
John Stuart Mill highlighted the influence of cultural norms and customs on people’s perceptions of what is considered natural or normal. Mill observed that behaviors or practices deviating from established traditions are often deemed unnatural, whereas those familiar and customary are perceived as natural, regardless of how peculiar or arbitrary they might be. Mill’s statement serves as a reminder of the importance of questioning and critically examining the cultural norms and assumptions that shape our understanding of the world and recognizing that what is considered natural or normal is often a product of subjective cultural conditioning rather than an inherent or universal truth.
72. Social inequalities that recently ceased being expedient are now thought unjust and tyrannical and soon to be overthrown by others.
John Stuart Mill expressed that, as societies evolve, certain inequalities that were once considered acceptable or useful may lose their perceived value. When this occurs, people begin to view these inequalities as unjust and oppressive, leading to a desire for change and overthrowing the existing social order. Mill’s statement highlights the dynamic nature of societal values and norms and suggests that the constant reevaluation and rejection of outdated and unjust systems drives social progress.
73. Society can generate social habits that become more tyrannical than official laws and penetrate deep into people’s habits enslaving their souls.
John Stuart Mill thought these unwritten rules could exert significant control over individuals, shaping their thoughts, actions, and aspirations and leading to self-censorship or internalized oppression. Consequently, it is essential to recognize and challenge these deeply ingrained social habits to promote a more equitable and liberated society.
74. Common people fetter creative genius’s development and compel everyone to follow common standards.
John Stuart Mill highlighted the constraints that societal norms and expectations can place on individuals with exceptional talent or innovative ideas. The pressure to conform to conventional standards can stifle creativity, limit intellectual growth, and hinder progress. Mill believed that society often discourages deviation from the norm, forcing individuals to suppress their unique capabilities and insights, depriving society of the potential benefits of embracing diverse perspectives and encouraging the flourishing of creative genius.
75. There have been and may exist now, great thinkers trapped in an atmosphere of mental slavery by the common people.
John Stuart Mill emphasized the constraining influence of societal norms and expectations on intellectual freedom and innovation. As a result, talented and insightful individuals may be limited by the pressure to conform to widely held beliefs and values, which can lead to self-censorship and prevent the full expression of their ideas. Mill argued that this suppression not only stifles the growth and development of these great thinkers but also deprives society of the potential advancements and progress that could result from their unbridled intellectual contributions.
76. Clear language helps people think and communicate, but slight deviations from standards impede the results.
John Stuart Mill emphasized the importance of clarity and precision in language for effective communication and critical thinking. However, while language is vital for exchanging ideas and fostering understanding, deviations from established linguistic norms can hinder comprehension and lead to misunderstandings or misinterpretations. Mill’s statement highlights the delicate balance between preserving the richness and expressiveness of language while adhering to common standards that ensure accurate and efficient communication across diverse audiences.
77. The state must provide shelter and food to convicted criminals, but not doing the same for the poor makes life more survivable in jail.
When John Stuart Mill wrote that “the state must provide shelter and food to convicted criminals, but not doing the same for the poor makes life more survivable in jail,” he was drawing attention to the paradoxical nature of societal obligations and support systems. By providing necessities to convicted criminals, the state acknowledges its responsibility to care for those in its charge. However, neglecting the needs of the poor, who are not imprisoned, creates an ironic situation where life in jail may appear more stable and secure than life outside. Mill’s statement critiques social priorities and urges the reconsideration of the state’s responsibilities towards all its citizens, particularly the most vulnerable and disadvantaged.
78. The sexes must have identical legal rights in every transaction where childbirth and care are not involved.
When John Stuart Mill wrote that “the sexes must have identical legal rights in every transaction where childbirth and care are not involved,” he advocated for gender equality in all aspects of life that do not directly pertain to reproduction and child-rearing. Mill believed that differences in the physical capabilities of men and women should not be used as a basis for discrimination in legal matters, social status, or opportunities. Instead, he emphasized ensuring equal rights and treatment for both sexes, recognizing that gender equality is crucial to fostering a just and progressive society.
79. Foresight and the ensuing wisdom have always been a cultivated privilege of the intellectual elite going beyond old thoughts in books.
When John Stuart Mill wrote about foresight and the ensuing wisdom being “a cultivated privilege of the intellectual elite, going beyond old thoughts in books,” he highlighted the importance of forward-thinking and intellectual curiosity among those with advanced knowledge and education. Mill acknowledged that the ability to anticipate future developments, draw insights from them, and expand beyond established ideas requires a certain level of cultivation and intellect. By emphasizing the responsibility of the intellectual elite to engage in innovative thinking and exploration, Mill was encouraging the continuous evolution of thought and the pursuit of progress beyond the confines of traditional knowledge found in books.
80. We are stuck in our present age and suffer its problems, enjoy its opportunities, and absorb and radiate its cultural character.
John Stuart Mill emphasized how our time and environment will inevitably shape our lives. Our era’s unique challenges, opportunities, and cultural milieu influence our experiences, perspectives, and understanding. As individuals, we are both products of our environment and active participants in the ongoing creation and dissemination of the cultural character of our age. Mill’s statement serves as a reminder of the interconnectedness of individuals and society and the complex interplay between our personal experiences and the larger social and historical context that defines our lives.
81. We are compelled to act every moment of our lives and must conduct ourselves as best we can to always be socially productive.
John Stuart Mill wrote about the constant nature of human action and each individual’s responsibility to contribute positively to society. Mill believed that our actions and decisions, big or small, have social consequences and that we must strive for the greater good. By being aware of the impact of our actions on others and consciously choosing to act in ways that are socially beneficial, we can collectively contribute to the betterment of society and the well-being of those around us.
82. All silencing of any discussion assumes personal infallibility, which is absurd in all human conversations.
When John Stuart Mill wrote that, he emphasized the importance of open dialogue and the danger of assuming one’s beliefs are indisputable. By stifling discussion, individuals implicitly assert the unquestionable truth of their perspective, denying the possibility of error or the potential for alternative viewpoints to hold merit. Mill argued that such an assumption of infallibility is fundamentally flawed, as human beings are inherently fallible and prone to mistakes. The free exchange of ideas is essential for intellectual growth, self-correction, and progress. Any attempt to suppress it undermines the foundation of healthy discourse and the pursuit of truth.
83. The yoke of responsibility to produce results is humiliating, except to the king and his heir.
When John Stuart Mill wrote that “the yoke of responsibility to produce results is humiliating, except to the king and his heir,” he was pointing out the burden of expectations placed upon individuals in positions of power or authority and how these expectations can be a source of humiliation if they fail to meet them. However, Mill notes an exception for the king and his heir, who traditionally enjoy a unique status and may not face the same degree of scrutiny or consequences for their actions. This statement serves as a commentary on the unequal distribution of accountability and the pressures those in power face to deliver results while highlighting the privileges afforded to specific individuals within a hierarchical society.
84. Religion is the most powerful force for creating a moral feeling governed by an ambitious hierarchy to control everything.
John Stuart Mill acknowledged religion’s significant role in shaping people’s moral beliefs and values. However, he was also aware that religious institutions frequently have ambitious hierarchies in charge who want to exert influence and control over various facets of life. Mill’s statement highlights the dual nature of religion as both a source of moral guidance and a potential tool for manipulation and control by those in positions of power within religious institutions. This observation underscores the complex relationship between religion, morality, and societal power dynamics.
85. He who accepts the world’s plan for his life need only cultivate imitation, but he who plans for himself employs all his faculties.
John Stuart Mill was emphasizing the importance of individual autonomy and self-determination in personal growth and development. By merely conforming to societal expectations and following predetermined paths, individuals rely on imitation and fail to fully engage their creativity, critical thinking, and unique abilities. Conversely, those who take charge of their own lives, set their goals, and pursue their passions actively employ their full range of skills and talents, ultimately fostering a richer, more fulfilling existence that contributes to personal and societal progress.
86. A person with self-created beliefs is worth more than a hundred who serve only their self-interest.
John Stuart Mill emphasized the value of individuals who critically examine and develop their belief systems rather than blindly following established norms or acting solely out of self-interest. Mill believed such individuals contribute more to society as they bring fresh perspectives and are more likely to challenge existing ideas and drive progress. Moreover, by cultivating independent thought and adhering to beliefs derived from personal reflection and evaluation, these individuals demonstrate a commitment to intellectual growth and ethical principles that extends beyond mere self-serving motivations.
87. A man who understands only his side of an argument understands little of that.
John Stuart Mill emphasized the importance of considering multiple perspectives to understand a given issue better. Individuals risk overlooking valuable insights and counterarguments that could enhance comprehension and lead to more nuanced conclusions by exclusively focusing on one’s viewpoint. Mill’s statement encourages open-mindedness and intellectual humility, recognizing that a well-rounded understanding of an argument necessitates engaging with opposing viewpoints and grappling with the complexities that arise from differing perspectives.
88. The advantage of truth is that it may be suppressed many times but will be rediscovered until it becomes part of history.
John Stuart Mill highlighted the resilience and enduring nature of truth. Despite efforts to conceal or suppress it, the truth eventually comes to light and becomes recognized as a part of the historical record. Mill’s statement serves as a reminder of the intrinsic value of truth and the importance of perseverance in seeking it, as well as an acknowledgment of the power of truth to withstand attempts to bury it, ultimately leaving a lasting impact on the course of history.
89. We need a potent predator to protect us from many other predators, but we must be eternally vigilant against his predation.
John Stuart Mill was referring to the necessity of having a powerful guardian, such as a government or authority, to safeguard society against various threats. However, Mill also recognized the potential dangers posed by such a guardian, as it could exploit its power for its own gain or oppress those it is meant to protect. His statement underscores the delicate balance required in establishing a protective authority while maintaining constant vigilance to ensure that it does not become the very threat it was created to defend against.
90. True believers cannot reason through the complexities of reason and are driven to trust their feelings that our good God will save us from Hell.
John Stuart Mill wrote that he was highlighting the limitations of religious faith regarding rational analysis and critical thinking. Due to their strong convictions, Mill suggests that devout believers may need help to engage with complex reasoning or logical arguments that challenge their beliefs. Instead, they rely on their emotional connection to their faith and the comforting idea of divine protection and salvation. Mill’s statement acknowledges the role of emotion and intuition in religious belief while pointing to the potential difficulties that may arise when engaging with rational inquiry and questioning deeply held convictions.
91. As a government expands, pompous people have more opportunities to find a niche in the government to inhabit.
John Stuart Mill wrote that he was highlighting the potential consequences of a growing bureaucracy, which may attract self-important individuals seeking power, prestige, and influence. As the government grows, it creates more positions and opportunities for such individuals to occupy and exploit for their benefit, which may not necessarily align with the public’s best interests. Mill’s statement warns against the unchecked expansion of governmental power and the need for vigilance in ensuring that public servants act in the best interest of the people they represent rather than for personal gain or self-aggrandizement.
92. The worth of a government is founded on the worth of the men in positions of decision, and if fools are chosen, that state is doomed.
When John Stuart Mill wrote that “the worth of a government is founded on the worth of the men in positions of decision, and if fools are chosen, that state is doomed,” he was emphasizing the crucial role that competent and wise decision-makers play in the success and well-being of a nation. The effectiveness of a government hinges on the quality and capability of its leaders, who shape policies and determine the direction of the state. If individuals lacking in wisdom, knowledge, or integrity are placed in positions of power, the consequences can be detrimental to the stability and prosperity of the nation. Mill’s statement serves as a reminder of the importance of selecting qualified and capable leaders and the potential dangers of poor governance.
93. The society outside of the government generates its own mandates for behavior and may practice tyranny worse than the government.
John Stuart Mill highlighted the potential for social norms and pressures to exert a form of tyranny on individuals that can be even more oppressive than that imposed by government authorities. Although not codified in law, social expectations and conventions can carry significant weight, shaping people’s behavior and beliefs while limiting personal freedom and autonomy. Mill’s statement underscores the importance of recognizing and questioning the potentially oppressive nature of societal norms. It serves as a reminder that both governmental and social forces can contribute to the constraints experienced by individuals within a society.
94. Those who cultivated a love of helping humanity thrive retained a lively interest in helping it on the eve of death, as they had in their youth.
John Stuart Mill emphasized genuine compassion, altruism’s lasting impact, and enduring nature. By nurturing a passion for the betterment of humankind, individuals develop a deep sense of purpose that remains with them throughout their lives, from their youth to their final days. Moreover, Mill’s statement highlights the transformative power of genuine concern for others, suggesting that an unwavering commitment to improving the lives of others can provide a sense of fulfillment and engagement that transcends the passage of time and the approach of one’s mortality.
95. It is absurd to believe that there will be any inhibition on an assailant to perpetrate more brutalities if he is not punished for his former crimes.
John Stuart Mill emphasized the importance of accountability and consequences in deterring criminal behavior. In the absence of punishment, an individual who has committed violent acts would likely feel no restraint in continuing to commit further acts of violence, as they would not have experienced any negative repercussions. Mill’s statement highlights the significance of a justice system that enforces consequences for criminal behavior, both to hold offenders accountable and discourage them and others from engaging in similar actions.
96. A man and his wife deteriorate when treated like royalty.
John Stuart Mill highlighted the potential negative consequences of being placed on a pedestal and receiving excessive adulation or deference. This special treatment can foster a sense of entitlement, arrogance, or complacency, leading individuals to lose touch with humility, empathy, and the need for self-improvement. Furthermore, by being treated as if they are infallible or above others, both partners in a relationship may experience a decline in their personal growth and character. Mill’s statement serves as a cautionary reminder of the dangers of excessive praise and the importance of maintaining a balanced perspective on one’s own strengths and weaknesses.
97. I believe in eyeglasses, but the eyes are also important.
John Stuart Mill conveys that while external tools or systems can enhance and facilitate our understanding or abilities, it is crucial not to overlook the inherent value of our innate capacities. In this metaphor, “eyeglasses” represent external aids such as technology, education, or social structures, while “eyes” symbolize our intrinsic human faculties, such as reason, perception, and experience. Mill emphasizes the importance of balancing these two elements, recognizing that relying solely on external aids without nurturing and utilizing our innate abilities would lead to an incomplete understanding or underutilization of our potential.
98. Women are raised in the belief to live for others and have no life outside of their family’s health, comfort, and affection.
John Stuart Mill was critiquing the traditional gender roles and expectations placed on women in society. Mill argued that women were often confined to a limited and subordinate existence, primarily serving the needs and desires of their families rather than pursuing their own goals, aspirations, or personal development. This societal expectation stifled women’s potential and hindered their intellectual, emotional, and personal growth. Mill’s statement calls for reevaluating these entrenched gender norms, advocating for greater autonomy, equality, and opportunities for women to live fulfilling lives beyond the narrow confines of traditional family roles.
99. In the collision of contrary ideas, new truths will have an opportunity to be discovered, refined, and applied.
John Stuart Mill emphasized the significance of engaging with diverse and opposing viewpoints to stimulate intellectual growth and innovation. Mill believed that when differing perspectives clash, they create a productive tension that challenges established beliefs, encourages critical thinking, and uncovers previously hidden insights. This process of refining and scrutinizing ideas allows for the development and application of more accurate, sophisticated, and nuanced understandings of the world. Mill’s assertion underscores the importance of fostering open dialogue, debate, and the free exchange of ideas as essential components of a thriving intellectual culture that contributes to the progress and betterment of society.
100. One person with a new and useful idea that he can promulgate is more powerful than all humanity who thinks only of self-interest.
John Stuart Mill posits that a single person with a groundbreaking, beneficial idea, and the ability to disseminate it, can have a more significant impact on society than the collective force of people driven purely by self-interest. Mill emphasizes the importance of fostering novel concepts and promoting the greater good rather than succumbing to selfish pursuits. His assertion underscores the immense potential of individuals who challenge conventional wisdom, advocate for positive change, and contribute to the betterment of humanity, thereby transcending the limitations of self-serving motivations.
101. When traveling, reading, and conversing, men find what they seek and must consciously look for other patterns and details.
John Stuart Mill emphasized the importance of being open-minded and actively seeking diverse perspectives to broaden one’s understanding of the world. He observed that individuals often have a natural tendency to seek out information that aligns with their preexisting beliefs or interests, which can limit their exposure to new ideas and experiences. Mill encourages people to challenge their biases and deliberately search for alternative viewpoints, patterns, and details when engaging with the world around them. By doing so, individuals can cultivate a more comprehensive and nuanced understanding of the complex tapestry of human experience and knowledge.
102. How different our religion would be if Roman emperor Marcus Aurelius promoted it instead of Constantine.
John Stuart Mill was alluding to the potential alternative development of Christianity had it been championed by a philosopher-king like Marcus Aurelius, rather than by the political pragmatist Constantine. Marcus Aurelius, a Stoic philosopher, was known for his wisdom and contemplative nature, while political motivations primarily drove Constantine’s adoption of Christianity as the Roman Empire’s official religion. Mill’s statement suggests that Christianity might have evolved differently, with a stronger emphasis on philosophical inquiry, ethics, and personal introspection, had its early development been guided by a figure like Marcus Aurelius, whose values were more aligned with intellectual moral pursuits than with the consolidation of power.
103. Let everyone pursue their self-interest in their own wandering way rather than blindly marching together on a narrow path.
John Stuart Mill advocated for the importance of individual freedom and autonomy in pursuing happiness and fulfillment. Mill believed that a diverse society with varied interests and pursuits creates a vibrant environment, whereas conformity and strict adherence to a singular path stifle individual creativity and growth. By encouraging people to explore their unique ways, Mill emphasized the value of personal liberty, self-determination, and the inherent diversity of human experiences, asserting that this fosters a more dynamic and adaptable society better equipped to address complex challenges and discover novel solutions.
Potential images
1. Christian morality is a reaction to the Roman search for a noble life on earth, and thou shalt not sin rules over living long and prospering.
3. The trait of stupidity is observed in every society.
34. The majority of men are unable to act on their beliefs.
39. Truth is approached more closely by one who thinks for himself and is wrong than one who simply repeats bookish wisdom.
100. One person with a new and useful idea that he can promulgate is more powerful than all humanity who thinks only of self-interest.
Many wonderful resolutions but not one a perfect success.
Thomas Hobbes (1588 – 1679) was an English philosopher of the social contract, realism, and empirical methods. The life of an unsocialized man – solitary, poor, nasty, brutish, and short.
Thomas Hobbes (1588 – 1679) was an English philosopher of the social contract.
1. There never was a time when people didn’t choose to live in groups with others and to enjoy conversation, and intimacy because a solitary man’s life is poor, nasty, brutish, and short.
Thomas Hobbes, in this quote, emphasizes the inherently social nature of human beings and the importance of living in communities. He argues that throughout history, people have chosen to live together, forming social groups to fulfill their basic needs for companionship and security. By stating that a solitary man’s life is “poor, nasty, brutish, and short,” Hobbes highlights the disadvantages of living in isolation, such as a lack of resources, constant vulnerability to threats, and limited opportunities for personal growth and development. Hobbes underscores the significance of social bonds in providing safety, stability, and a better quality of life.
2. When a group has overwhelmed its food supply, the options are for some to die of starvation, split into smaller groups, and disperse, or raid outside groups and eat their food.
Hobbes outlines the harsh realities of resource scarcity and its consequences for human societies. He presents three potential outcomes when a group exhausts its food supply. 1. Some members may succumb to starvation, 2. The group may fragment into smaller units that disperse in search of new resources, or 3. They may resort to aggression and raid neighboring groups to appropriate their food supplies. Hobbes’ assertion highlights the fundamental struggle for survival that arises from limited resources, and the necessity for human societies to adapt, either through cooperation, migration, or conflict, to endure such challenging circumstances.
3. When famine strikes, children are abandoned, social laws are unenforceable, and personal force and fraud become the individuals’ virtues.
Hobbes emphasizes the devastating impact of famine on the social fabric and moral values within a community. He contends that during times of extreme scarcity, even the most fundamental bonds, such as those between parents and children, may be severed as individuals prioritize their own survival. As social order deteriorates, conventional laws and norms become unenforceable, giving way to chaos and lawlessness. In such circumstances, individuals increasingly rely on brute force and deceitful tactics to secure the limited resources available.
4. During a famine, people realize they must survive until food becomes available, so they feel they must use their forethought to transgress their ethics to fit that day.
He illustrates how the experience of famine compels individuals to prioritize survival over their ethical principles. When faced with food scarcity, people are forced to adapt to their dire circumstances by employing forethought and making difficult decisions that may contravene their moral values. Hobbes emphasizes the willingness of individuals to transgress their ethics as a necessary means of ensuring their survival until the situation improves and food becomes available once more. This statement highlights the malleability of human morality under extreme conditions and the difficult choices people must make to endure such adversities.
5. At times when there isn’t a common power to punish transgressors of social morality, individual ethics abide, and it becomes every man for himself.
Thomas Hobbes asserts that when there is an absence of a central authority or common power to enforce social norms and punish transgressions, individuals tend to rely on their personal ethics, often resulting in a state of “every man for himself.” In such a scenario, the lack of a unifying force to maintain order and ensure adherence to shared moral values can lead to a breakdown of social cohesion, with people prioritizing their self-interest over the collective good. Hobbes underscores the critical role that policing power plays in preserving harmony and stability within a society and the potential for chaos and conflict when this authority is absent or ineffective.
6. To create a spiritual group whose beliefs and practices seem absurd to other groups with similar beliefs, religion develops from believing ghosts, ignorance of natural causes, fear of death, and divination from random patterns.
Thomas Hobbes posits that the development of religious beliefs and practices, which may appear peculiar or absurd to other groups with similar convictions, stems from a combination of factors rooted in human nature and ignorance. He identifies belief in ghosts, lack of understanding of natural causes, fear of death, and the tendency to seek meaning in random patterns (divination) as the key drivers behind forming such spiritual groups. Hobbes implies that, as a result of these influences, religious beliefs, and practices may diverge significantly from those of other communities, even when their underlying tenets are similar, giving rise to distinctive and seemingly irrational spiritual expressions.
7. Men lock their doors and carry protection for self-defense because the enforcers of the laws require time to arrive and correct the situation.
Thomas Hobbes acknowledges that law enforcers cannot always provide immediate protection or intervention in times of danger or conflict. As a result, individuals take precautionary measures, such as locking their doors and carrying personal means of protection, to ensure their own safety and self-defense. Hobbes highlights the limitations of law enforcement in maintaining security and emphasizes the importance of personal responsibility in safeguarding oneself against potential threats, as individuals cannot solely rely on external authorities to guarantee their well-being in every circumstance.
8. The weapons of war are designed to kill alien people, basically like us, to preserve our peace and property.
Hobbes draws attention to the paradoxical nature of warfare and its objectives. He asserts that the weapons of war, intended to inflict harm or death upon others, are ultimately designed to protect and preserve the peace and property of one’s own community. He highlights the irony that, while the targeted “alien people” are fundamentally similar to us, we engage in acts of violence and destruction in pursuit of self-preservation and security. This statement emphasizes the complex relationship between war, peace, and the human instinct for self-protection, acknowledging the often contradictory means employed to achieve these ends.
9. The fundamental laws of life are to survive and reproduce, which is usually best achieved by cooperative relations with those we encounter.
In this quote, Thomas Hobbes identifies the two essential imperatives of life as survival and reproduction, emphasizing cooperative relations’ importance in achieving these aims. He posits that by fostering positive interactions and working collaboratively with others, individuals can optimize their chances of survival and reproductive success. In essence, Hobbes underscores the value of social cooperation in fulfilling our basic biological drives and the significance of building mutually beneficial relationships as a strategy for personal and collective advancement.
10. Intemperance is naturally punished with diseases; rashness, with mischance; injustice; with violence from enemies; pride, with ruin; cowardice, with oppression; and rebellion, with slaughter.
Hobbes presents a moralistic view of the natural consequences that befall individuals due to their vices or negative behaviors. He suggests that intemperance leads to diseases, rashness to misfortune, injustice to retribution from enemies, pride to ruin, cowardice to oppression, and rebellion to slaughter. Hobbes implies that these outcomes are the inherent punishments for exhibiting such flawed traits, emphasizing a causal relationship between an individual’s actions and the consequences they ultimately face. This perspective highlights the importance of cultivating virtuous behavior and avoiding detrimental traits to avert the negative repercussions that may naturally arise from them.
11. To understand is to have an accurate conception of a conception produced by another person.
In this quote, Thomas Hobbes defines understanding as the ability to accurately grasp and internalize an idea or concept generated or conveyed by another person. He emphasizes that true understanding entails perceiving the information and forming a clear and precise mental representation of the idea as it was initially intended. In doing so, Hobbes highlights the importance of effective communication, which allows individuals to share and comprehend ideas and concepts, ultimately fostering mutual understanding and facilitating collaboration and cooperation within society.
12. Moral philosophy is a social group’s consciousness of what is good and bad.
Moral philosophy is the collective awareness of a social group concerning the concepts of good and evil. He posits that moral philosophy is not merely an individual’s understanding of right and wrong but rather the shared knowledge and values that shape the ethical framework of a community. This perspective emphasizes the inherently social nature of morality, as it arises from the interactions and agreements among people within a group. Hobbes highlights the importance of moral philosophy in guiding and informing the behavior of individuals, ultimately contributing to the cohesion, harmony, and stability of society as a whole.
13. Being at liberty means a man may progress without impediments to his actions.
He defines the concept of liberty as the freedom of an individual to pursue their goals and actions without being hindered by external constraints. He emphasizes that being at liberty allows one to navigate life and make decisions based on their own volition, unencumbered by obstacles or restrictions imposed by others. Hobbes highlights the importance of personal autonomy and the ability of individuals to chart their own course, free from undue interference or limitations that might inhibit their progress and self-determination.
14. Natural law of nature is protected by the criminal laws of man to protect and save his own life and his descendants’ lives.
Hobbes suggests that the natural law of nature, which governs the fundamental principles of self-preservation and protection of one’s own life and the lives of one’s descendants, is reinforced by the criminal laws enacted by human societies. That these man-made legal frameworks serve to uphold and safeguard the innate, universal impulse to preserve life and ensure the continuity of one’s lineage. Hobbes’ perspective highlights the interconnectedness between the inherent instincts of human beings and the societal structures developed to support and maintain these instincts, ultimately promoting stability, security, and the preservation of life within communities.
15. With human laws, we must accept as necessary that we limit our actions defending ourselves to what actions we would tolerate from others.
He posits that, under the framework of human laws, individuals must recognize and accept the necessity of placing limits on their own actions in self-defense, abiding by the same standards they would expect from others. He underscores the importance of reciprocity and mutual respect in regulating behavior within a society, ensuring that individuals do not overstep the bounds of acceptable conduct when defending themselves. By adhering to this principle, Hobbes highlights the role of human laws in maintaining social order and harmony, promoting a balance between individual autonomy and the collective good through the equitable enforcement of shared norms and expectations.
16. Give a man an inch, and he’ll take a mile.
Thomas Hobbes employs the proverb to convey that when granted a small degree of leniency or freedom, individuals may attempt to exploit the situation and push the limits even further. He cautions that people may take advantage of concessions or allowances to gain more than was initially offered or intended. Hobbes’ statement highlights the importance of setting boundaries and enforcing rules within society to prevent the erosion of order and stability, as unchecked liberties can potentially lead to selfish behavior, a disregard for the common good, and the eventual breakdown of social harmony.
17. The desire of the human mind to understand the causes of events and to discuss them with other people brings a cultural evolution of knowledge and wisdom.
Hobbes emphasizes the innate human curiosity to comprehend the underlying causes of events and the natural inclination to engage in discourse with others about these phenomena. He posits that this inquisitive drive and the ensuing exchange of ideas foster a cultural evolution of knowledge and wisdom within societies. Hobbes highlights the crucial role of intellectual curiosity and collaborative dialogue in advancing human understanding and shaping the collective intellectual landscape, ultimately contributing to the growth and development of a community’s shared reservoir of knowledge and wisdom over time.
18. Men desire not only procuring a pleasure but also assuring the future availability of its source so they may continue living a contented life.
Hobbes emphasizes that individuals not only seek to obtain immediate pleasure or satisfaction but also strive to ensure the future accessibility of the source of that pleasure to maintain a sense of contentment and well-being. He suggests that people are driven by a desire for stability and security, aiming to create the conditions that will allow them to consistently experience a fulfilling and gratifying life. Hobbes highlights the forward-looking nature of human desire, underlining the importance of foresight and planning in pursuing happiness and satisfaction over the long term rather than solely focusing on immediate gratification.
19. Men seek the power to control the variable conditions in their lives, but it is never enough because to hold power always means further controlling its sources.
Hobbes asserts that individuals are driven by an inherent desire to attain power in order to exert control over the fluctuating circumstances of their lives. However, he also points out that this pursuit of power is never genuinely satiated, as maintaining control requires continuous effort to manage and secure the sources of that power. Hobbes highlights the perpetual nature of the human quest for power and control, suggesting that it is an ongoing endeavor marked by the constant need to protect and strengthen one’s position rather than a finite goal that can be definitively achieved and maintained without further effort.
20. Because each man has his own point of view, the same action may be seen as glorious or shameful, saintly, or devilish; it’s all personal opinion dependent on self-interest.
Thomas Hobbes emphasizes the subjective nature of human perception and judgment, acknowledging that individuals interpret actions and events differently based on their own perspectives and self-interests. He suggests that what may be perceived as glorious or saintly by one person might be considered shameful or devilish by another, highlighting the relativity of moral evaluations. Hobbes underscores the importance of recognizing the role of personal biases and self-interest in shaping individual judgments. He encourages an awareness of the inherent subjectivity of human opinions instead of assuming the existence of universal, objective standards of right and wrong.
21. It is natural to fear dangerous things that are invisible; if we fear the supernatural, we consider it Religion, but if people outside of our faith fear it, we call them superstitious.
The distinction between religion and superstition is explored in the context of the human tendency to fear unseen dangers. The quote suggests that when individuals within a particular faith fear the supernatural, they perceive it as an aspect of their religion. However, when people from different faiths or belief systems exhibit fear of supernatural entities or phenomena, those adhering to the original faith may dismiss these fears as mere superstition. This perspective highlights the subjective nature of religious and cultural beliefs. It emphasizes how the interpretation of the supernatural is often influenced by one’s own cultural or religious lens, leading to varying judgments about what constitutes religion or superstition.
22. Prudence is the result of experience and resultant forethought, but it may arise from observing others’ behavior and their unfortunate experiences.
He defines prudence as the outcome of experience and the ability to apply foresight in decision-making. He acknowledges that prudence can be developed not only through one’s own experiences but also by observing the behavior and misfortunes of others. By learning from the mistakes and consequences others face, individuals can enhance their capacity for wise and judicious decision-making. Hobbes highlights the importance of personal experiences and social learning in cultivating prudence, emphasizing the value of drawing lessons from various sources to inform better choices and navigate life more effectively.
23. When forcefully attacked, a man has the right to fight back with deadly force because there is no way of knowing if the assailant intends to take away his life.
Thomas Hobbes asserts that when an individual is violently attacked, they possess the right to defend themselves using deadly force if necessary. He argues that this right stems from the inherent uncertainty regarding the attacker’s intentions, as it is impossible to discern whether the assailant intends to take the victim’s life. Hobbes emphasizes the primacy of self-preservation in such situations, asserting that individuals are justified in using forceful means to protect themselves from potential mortal danger when faced with a violent assault, as the stakes are too high to assume the assailant’s intent is anything less than life-threatening.
24. Never do anything to another you would not wish done to you.
Thomas Hobbes articulates a fundamental principle of ethics, often referred to as the Golden Rule, which encourages individuals to treat others in the same manner they would like to be treated themselves. Hobbes emphasizes the importance of empathy and reciprocity in interpersonal relationships, urging people to consider the consequences of their actions on others and to act in ways that are consistent with their own expectations of how they should be treated. This moral guideline fosters mutual respect, compassion, and fairness, promoting harmony and cooperation within society and helping to maintain a social order that is based on shared values and equitable treatment of all individuals.
25. The laws of nature are consistent, but their interactions create complex events; the laws of man are created by men to facilitate productive human interactions.
Thomas Hobbes distinguishes between the laws of nature and the laws created by humans. He observes that while natural laws operate consistently, their interplay can result in complex and unpredictable events. In contrast, human laws are deliberately established by people to foster productive interactions and social cohesion within a community. Hobbes highlights the purposeful nature of man-made laws, which are designed to regulate behavior, promote cooperation, and mitigate the potential chaos arising from the intricate interactions of natural laws. By doing so, he emphasizes the importance of human laws in maintaining social order and facilitating harmonious relationships within society.
26. Covenants, without a sword enforcing obedience to the covenant, are only the murmur of words floating off into the distant sky.
Thomas Hobbes, in his seminal work “Leviathan,” expressed the idea that covenants or agreements between individuals are inherently fragile and lack substance without an external force ensuring compliance. By invoking the imagery of a “sword enforcing obedience,” Hobbes emphasizes the necessity of a strong, centralized authority, such as a government or sovereign, to maintain social order and prevent the descent into a chaotic, violent state of nature. Without this coercive power, he argues, people’s promises and agreements are nothing more than empty words with no guarantee of being honored, leaving society vulnerable to conflicts and instability.
27. A man’s perceptions, thoughts, conscience, and judgments are subject to errors, which may be called sins, but he is required to make legal judgments of good and bad.
In this statement, Thomas Hobbes highlights the inherent fallibility of human judgment and understanding, acknowledging that individuals are prone to errors, or “sins,” in their perceptions, thoughts, conscience, and judgments. Despite this vulnerability, Hobbes asserts that individuals are still obliged to make legal judgments of good and bad, in order to maintain a functional society. This idea underscores the importance of establishing a set of shared rules, laws, and moral principles by which individuals can navigate their lives, even in the face of personal biases and potential mistakes. Hobbes suggests that, through this collective agreement, society can maintain order and mitigate the impact of individual shortcomings.
28. Common-wealth, leisure, and philosophy grow together to create great and flourishing people, cities, and nations.
Thomas Hobbes, in this statement, emphasizes the interdependence between common-wealth, leisure, and philosophy as essential components for the growth and prosperity of individuals, cities, and nations. By “common-wealth,” Hobbes refers to a well-organized political system that ensures social stability and economic well-being. Leisure, in this context, denotes the freedom and time for individuals to pursue their interests and aspirations. Lastly, philosophy represents the cultivation of intellectual inquiry and knowledge. Hobbes posits that when these three elements combine harmoniously, they foster the development of thriving communities and enable the flourishing of people and societies, ultimately leading to the advancement of human civilization.
29. The praise of the Classic Greek and Roman authors proceeds not from their antiquity but from the quality and greatness of their thoughts and actions.
Thomas Hobbes argues that the lasting admiration and reverence for the Classic Greek and Roman authors stem not from their historical significance or antiquity, but rather from the exceptional quality, depth, and impact of their ideas and actions. Hobbes suggests that these ancient authors have transcended the bounds of time due to the universal and enduring nature of their contributions to literature, philosophy, and political thought. Their work continues to be influential and admired because of its intrinsic value and the profound insights it offers into human nature, ethics, and governance, which remain relevant and applicable across generations and cultures.
30. The desire to know what is already known and to delve into the unknown in order to learn new things and share their discoveries with humanity is known as curiosity.
Thomas Hobbes defines “curiosity” as the innate human drive to explore and understand both the known and the unknown, in the pursuit of new knowledge and the dissemination of discoveries to benefit humanity. He suggests that curiosity is a fundamental aspect of human nature, motivating individuals to investigate existing information as well as venture into uncharted territories of knowledge. In addition to fostering intellectual growth and personal development, this innate desire to learn and share insights also advances human understanding, culture, and society as a whole.
31. If I had read as much as most men do, I would be a dodo too.
Thomas Hobbes employs a touch of humor and self-deprecation to express a more profound idea about knowledge and critical thinking. By suggesting that excessive reading, or absorbing the ideas of others without questioning or analyzing them, could render him a “dodo” (an extinct, flightless bird often associated with stupidity), Hobbes emphasizes the importance of independent thought and originality. He implies that simply consuming information without actively engaging with it or forming one’s own opinions can stifle creativity and intellectual growth. Hobbes promotes the pursuit of knowledge through personal reflection, analysis, and critical examination of ideas in order to foster genuine understanding and original thought, in addition to reading.
32. Do I have the capacity to cope wisely with what I desire to control?
In this introspective statement, Thomas Hobbes raises the question of whether an individual possesses the necessary wisdom and ability to manage and govern the things they desire to control effectively. Hobbes encourages self-reflection and self-awareness, prompting the individual to consider their own limitations, competencies, and the potential consequences of their actions. This contemplation serves as a reminder that power and control come with great responsibility and that it is crucial to assess one’s own capacity for wise decision-making and leadership before attempting to exert influence over others or various aspects of life. By questioning one’s own abilities, Hobbes suggests that individuals can approach their desires and ambitions with humility and prudence, ultimately promoting a more thoughtful and responsible exercise of power.
33. Every crime is caused by ignorance, erroneous opinion, or greed.
Hobbes presents a perspective on the root causes of criminal behavior, identifying three primary factors: 1. ignorance, 2. erroneous opinion, and 3. greed. Ignorance refers to a lack of knowledge or understanding, which can lead individuals to commit acts that are harmful to others or society at large. Erroneous opinion implies the presence of false beliefs or misguided perceptions, which can distort an individual’s understanding of what is right or wrong, ultimately driving them to engage in criminal acts. Lastly, greed represents the selfish pursuit of material wealth or power, often at the expense of others’ well-being or fairness. Hobbes suggests that these factors are interconnected and that addressing them is crucial for mitigating crime and fostering a more just and harmonious society.
34. Hell is for those who refuse to see the perks of living well.
In this statement, Thomas Hobbes employs metaphorical language to convey a moral lesson about the consequences of neglecting the virtues of living well. By associating “hell” with the refusal to appreciate and embrace the benefits of a good life, Hobbes underscores the importance of pursuing ethical conduct, personal fulfillment, and societal harmony. He suggests that those who choose not to recognize or cultivate these values may experience suffering, isolation, or a sense of existential despair, akin to the torment traditionally associated with hell. Hobbes’ message encourages individuals to actively strive for a virtuous life to avoid the metaphorical “hell” that results from disregarding the merits of a well-lived existence.
35. Natural law, the evolution of living things, and productive forethought are the results of things happening because of things that occurred before.
In this statement, Thomas Hobbes highlights the inherent interconnectedness and causality that shape the development of natural law, biological evolution, and productive forethought. By asserting that these phenomena are the “results of things happening because of things that occurred before,” Hobbes emphasizes the importance of understanding the past and the complex web of events, decisions, and circumstances that have given rise to the present. This perspective encourages a deeper appreciation of the historical and contextual factors that influence the unfolding of natural processes, social systems, and individual thought. Hobbes suggests that recognizing these connections can provide valuable insights into the nature of existence and inform our understanding of the world and our place within it.
36. Men have different minds, so the thoughts that follow from observing the same event will differ for each one of them, even from the same point of view.
In this statement, the idea that individuals possess unique perspectives and thought processes is emphasized, suggesting that people may derive different conclusions or insights from observing the same event. This diversity in interpretation stems from the distinct characteristics of each person’s mind, which are shaped by a myriad of factors such as personal experiences, upbringing, culture, and beliefs. Consequently, even when observing an event from the same vantage point, individuals may still arrive at divergent understandings and opinions. This notion highlights the importance of acknowledging and valuing the plurality of perspectives in human experience, fostering open-mindedness, empathy, and productive dialogue among people with differing viewpoints.
37. Humans are so terrified of the emptiness of their lives that they will follow conjured fairies and give their life savings and their very lives to the pretended friends of fairies.
In this statement, Thomas Hobbes highlights the human propensity to seek meaning and purpose, often to the point of vulnerability and self-deception. By using the metaphor of “conjured fairies” and “pretended friends of fairies,” Hobbes illustrates the susceptibility of people to believe in illusions or fall under the influence of manipulative individuals who prey on their fears and desires. Hobbes suggests that the dread of an empty, purposeless existence can drive individuals to extreme measures, such as sacrificing their life savings or even their lives in pursuit of meaning, validation, or a sense of belonging. This observation serves as a cautionary reminder of the importance of critical thinking, self-awareness, and resilience in the face of existential uncertainties and external influences.
38. At the time of the transaction, the seller and the buyer’s decisions determine the item’s economic value, but this will change with the subsequent transaction.
Thomas Hobbes discusses the fluid nature of economic value in the context of market transactions. He asserts that during a specific transaction, the value of an item is determined by the mutual agreement of the seller and the buyer, based on their individual assessments of the item’s worth. However, Hobbes also emphasizes that this value is not static or absolute; it can change in future transactions due to fluctuations in market conditions, supply, and demand, or the perceptions of different buyers and sellers. This notion underscores the dynamic and relative nature of economic value, highlighting the complex interplay of individual judgments and market forces in shaping the perceived worth of goods and services.
39. If God put me on this earth to accomplish some things, he won’t let me die for a long time because I have so much more to do right now.
Thomas Hobbes conveys a sense of determination and purpose, suggesting that if there is a divine plan for an individual’s life, then their existence will be sustained until they have fulfilled their intended tasks. Hobbes implies that a sense of divine mission or purpose can provide motivation and reassurance in facing life’s uncertainties and challenges. The belief that one’s life has meaning and that a higher power will ensure its continuation until the mission is accomplished can instill confidence, resilience, and perseverance. While Hobbes’ words can be interpreted through a religious lens, they also convey a broader message about the importance of purpose and the conviction that one’s life and actions have significance and value.
40. Don’t dwell on the magnificence of the evil past, but seek to create more glorious goodness in the near future.
Hobbes encourages individuals to shift their focus from the negative aspects of the past to the potential for creating a better, more positive future. By advising against dwelling on the “magnificence of the evil past,” Hobbes suggests that it is unproductive and disempowering to fixate on past misfortunes or wrongdoings, as this can perpetuate negativity and hinder personal growth or societal progress. Instead, Hobbes advocates for an optimistic and proactive approach, urging individuals to actively pursue the creation of “more glorious goodness” in the future. This perspective fosters resilience, hope, and a forward-looking mindset, empowering individuals and communities to learn from the past and strive towards a brighter, more compassionate, and just future.
41. Can we find in ourselves and in our thoughts the sublime ideas presented in Hobbes’s writings? For there will be no sounder truth in his work than we can find in ourselves.
In this introspective statement, Thomas Hobbes encourages individuals to engage in self-reflection and critical thinking when examining his own writings or any other philosophical work. By posing the question of whether individuals can find “sublime ideas” within their thoughts, Hobbes suggests that the ultimate source of truth and understanding resides within each person’s capacity for introspection and analysis. He implies that the validity and significance of any philosophical concept should be evaluated by the individual’s own critical judgment rather than accepting ideas blindly or uncritically. This approach fosters intellectual autonomy, empowering individuals to discern truth and meaning through active engagement with ideas and a deep exploration of their own thoughts and experiences.
42. Sometimes, I look at another person and hope they will value me as highly as I rate myself. This worries me when I see a ragged vagabond who values himself the same way.
In this statement, Thomas Hobbes reflects on the human desire for external validation and the potential pitfalls of excessive self-regard. By expressing the hope that others will value him as highly as he values himself, Hobbes acknowledges the natural inclination to seek affirmation and recognition from others. However, he also raises concerns about the potential distortion of self-perception, illustrated by the example of a ragged vagabond who may overestimate their own worth. This introspection serves as a reminder of the importance of humility and self-awareness in understanding one’s own values and assessing the opinions of others. Hobbes encourages individuals to balance confidence in their self-worth and a realistic, grounded understanding of their place in the world.
43. Words are the moldable clay of thought in the writings of the Classic writers, but those same words are considered gold by the common man, to be followed as if they were God’s laws.
Thomas Hobbes highlights the distinction between how classic writers and the common man perceives the value and power of words. For classic writers, words serve as a malleable medium through which they can craft and shape their thoughts, allowing for intellectual exploration and the expression of complex ideas. However, Hobbes cautions that the common man may view these words as precious, unchangeable, and authoritative—akin to divine laws—rather than recognizing their inherently flexible nature. This observation emphasizes the importance of critical thinking and engaging with ideas rather than blindly accepting them as immutable truths. Hobbes encourages readers to approach the works of classic writers with an open mind and an analytical perspective, understanding that words and ideas are subject to interpretation, adaptation, and evolution.
44. The privilege of thinking and speaking absurd thoughts has been cultivated by man, and especially by philosophers, as they explore the limits of what might be or not be.
Thomas Hobbes acknowledges the inherent human capacity to entertain and express absurd or unconventional thoughts, particularly among philosophers who often push the boundaries of established ideas and norms. By emphasizing that this ability has been “cultivated” by individuals, Hobbes suggests that the exploration of the limits of what might be possible or conceivable, even if it involves seemingly irrational or nonsensical ideas, is an essential aspect of intellectual inquiry and the pursuit of knowledge. This perspective highlights the importance of open-mindedness, curiosity, and the willingness to challenge conventional wisdom in order to uncover new insights, expand human understanding, and foster intellectual growth.
45. A desire with the thought that it will be satisfied is called hope; the same desire with the opinion that it cannot be satisfied is known as despair.
Hobbes explores the relationship between desire, hope, and despair, highlighting the crucial role of one’s mindset and beliefs in shaping emotional responses to situations. He defines “hope” as the combination of a desire and the belief that it can be fulfilled, which instills a sense of optimism and anticipation. In contrast, “despair” arises from the same desire, but it is accompanied by the conviction that it cannot be satisfied, resulting in feelings of sadness, helplessness, and pessimism. Hobbes’ observation underscores the importance of perception and attitude in influencing our emotional experiences, emphasizing the power of belief and mindset in determining whether we experience hope or despair in the face of our desires and aspirations.
46. Good manners are those actions that promote peace and cooperation and not those that bring satiety of body or absolute truth in mind because we need goals to keep living.
Thomas Hobbes outlines his understanding of good manners, emphasizing their role in fostering peace and cooperation within society. Rather than focusing on personal satisfaction or the attainment of absolute truth, Hobbes argues that good manners should be centered around promoting harmonious relationships and collaboration among individuals. He implies that the pursuit of personal gratification or ultimate knowledge may not be the most essential aspect of human existence; instead, maintaining social cohesion and working together towards common goals are vital for a fulfilling life. This perspective serves as a reminder that the continued pursuit of growth and understanding, combined with respectful and considerate behavior towards others, contributes to a thriving and cooperative society.
47. Men may acknowledge that some people are more intelligent, wealthy, or better golfers than they are, but every man, even the most uneducated, thinks he knows more about the world.
Thomas Hobbes highlights the human tendency to overestimate one’s own knowledge and understanding of the world, despite recognizing others’ superiority in specific areas such as intelligence, wealth, or skills. Hobbes suggests that this tendency, which transcends education and social status, is rooted in the innate human desire to believe that we possess a unique or comprehensive understanding of the world around us. This observation serves as a cautionary reminder of the importance of humility, self-awareness, and the willingness to learn from others. By acknowledging the limitations of our own knowledge and embracing the insights and expertise of others, we can foster a more intellectually diverse and collaborative society while also promoting personal growth and understanding.
Potential subjects for making pictures illustrating Hobbes’ thoughts.
1. There never was a time when people didn’t choose to live in groups with others and to enjoy conversation, and intimacy because a solitary man’s life is poor, nasty, brutish, and short.
3. When famine strikes, children are abandoned, social laws are unenforceable, and personal force and fraud become the individuals’ virtues.
22. Prudence is the result of experience and resultant forethought, but it may arise from observing others’ behavior and their unfortunate experiences.
42. Sometimes, I look at another person and hope they will value me as highly as I rate myself. This worries me when I see a ragged vagabond who values himself the same way.
He is in the midst of abundance, but he is alone with no friends.
Where can he find family, friends, or work?
Famine is imminent, and he is rejected, with no friends, family, or future!
Shoeless, hungry, helpless, despondent, and desperate.
Even in good economic times, it’s no fun to be alone.
It is better to face people and find common interests.
A dozen people together can survive better than a loner.
The goal of life is to see your reality, and respond to it appropriately, which helps you to survive, reproduce and be happy.
Aristotle (384 – 322 BC) was the Greek philosopher who created a comprehensive system of Western philosophy, encompassing ethics, aesthetics, logic, science, politics, and metaphysics. The least deviation from truth will be multiplied later.
Aristotle was the premiere natural philosopher of the Western World for two millennia.
1. Excellence is never an accident. It is always the result of high intention, sincere effort, and intelligent execution; it represents the wise choice of many alternatives – choice, not chance, determines your destiny.
Aristotle believed that our destiny is not determined by chance or luck, but rather by the choices we make throughout our lives. According to Aristotle, each choice we make leads to a particular action, which in turn leads to a particular outcome. Therefore, the choices we make ultimately determine the course of our lives, rather than external factors like luck or fate. We have the power to shape our own destiny through our choices and actions and it is up to us to take responsibility for the direction of our lives.
2. There is an ideal of excellence for any particular craft or occupation; similarly, there must be excellence that we can achieve as human beings. That is, we can live our lives as a whole in such a way that they can be judged not just as excellent in this respect or in that occupation, but as excellent, period. Only when we develop our genuinely human capacities sufficiently to achieve this social excellence will we have lives blessed with happiness.
Human beings possess a personal capacity for excellence or virtue, which he called “arete”. According to Aristotle, this excellence is not something we are born with, but rather something that we may cultivate through deliberate practice and training. There are many different forms of excellence, ranging from moral virtues like courage and honesty to intellectual virtues like wisdom and understanding. By striving to achieve these virtues, we can become the best possible versions of ourselves and live fulfilling lives. It is also a social responsibility, as our actions and choices have a profound impact on those around us.
3. Since the branch of philosophy on which we are at present engaged differs from the others in not being a subject of merely intellectual interest — I mean we are not concerned to know what goodness essentially is, but how we are to become good men, for this alone gives the study its practical value — we must apply our minds to the solution of the problems of conduct.
The goal of education and intellectual inquiry is to become a good person, and the pursuit of knowledge is valuable only to the extent that it could help us achieve this goal. Being a good person meant cultivating virtues like courage, honesty, kindness, and wisdom, which would enable us to live a happy and fulfilling life while also contributing to the well-being of our community. The study of ethics and moral philosophy was therefore essential, as it provided a framework for understanding the nature of virtue and how we could cultivate it in ourselves and others. The practical value of knowledge lay in its ability to help us become better people.
4. Not in depraved things, but those well-oriented according to nature, are what we consider to be natural. Nature does nothing in vain. Therefore, persons must act according to their nature and develop their latent talents to be content and complete.
Every individual has a unique nature, which includes certain innate talents and potentials that are waiting to be developed. For a person to be truly content and fulfilled, they must act in accordance with their nature, developing and utilizing their natural abilities to their fullest extent. Each individual has a specific purpose or function in life and by fulfilling this purpose, they can achieve a sense of completeness and satisfaction. Their purpose might be related to a particular profession, skill, or talent, but it could also be related to broader goals like contributing to society, raising a family, or pursuing a particular passion or interest. The key to happiness and fulfillment lies in recognizing and embracing one’s unique nature and then working to develop and utilize those talents and abilities to the fullest extent possible.
5. We are what we repeatedly do. Excellence, therefore, is not an act but a habit.
Our habits and actions define who we are as individuals and that excellence or virtue is not simply a matter of occasional good deeds or actions, but rather a consistent pattern of behavior that is deeply ingrained into our character. Our habits and actions are the results of repeated choices and decisions that we make on a daily basis, and these choices ultimately shape our character and determine our destiny. When we consistently engage in virtuous actions and behaviors, we develop virtuous habits and become virtuous people. But, if we engage in negative or harmful actions, we will develop negative habits and become flawed and unhappy individuals. Excellence or virtue is not something that can be achieved through a single act or decision, but rather a lifelong process of cultivating good habits and consistently making virtuous choices.
6. It is impossible, or not easy, to alter by argument what has long been absorbed by habit For the things we have to learn before we can do them, we learn by doing them.
Changing a person’s deeply ingrained habits and beliefs through argument or persuasion can be a difficult or even impossible task. Aristotle argued that once a habit or belief has become deeply rooted in a person’s psyche, it becomes resistant to change, and that simply presenting a logical argument or appealing to reason is unlikely to be effective. The best way to change a habit or belief is through repeated practice and exposure to alternative ideas or behaviors, which could gradually help to shift a person’s perspective and lead to the development of new habits and beliefs. Early childhood education deeply shapes a person’s adult habits and character, so parents and educators should focus on instilling positive habits and values from an early age, in order to avoid the need for later difficult intervention and corrections. Those will require patience, persistence, and a willingness to engage in long-term efforts to improve a person’s perspective.
7. Courage is the mother of all virtues because, without it, you cannot consistently perform the others. Men acquire a particular quality by always acting a specific way you become just by performing just actions, temperate by performing temperate activities, brave by performing brave actions.
Courage was an important virtue because it was a prerequisite for sustaining the cultivation of other virtues. Courage was necessary in order to overcome fear and face difficult or challenging situations, and without courage, it was impossible to consistently perform other virtues like honesty, kindness, or self-control. Courage enabled a person to act in accordance with their values and principles, even in the face of opposition or adversity, and it allowed them to persist in the pursuit of their goals and aspirations. Courage was not simply a matter of physical bravery, but also involved moral courage, which required a person to stand up for what they believed was right, even if it was unpopular or controversial. Courage is the foundation upon which other virtues rested, and without it, a person could not achieve true excellence or fulfill their potential as a human being.
8. Excellence is an art won by training and habit. We do not act rightly because we have virtue and excellence, but rather, we have virtue and excellence because we act rightly.
Virtue and excellence are not innate qualities or traits that a person possesses but rather were developed through repeated actions and habits. A person did not become virtuous simply by possessing certain qualities or by making occasional good choices, but rather by consistently acting in accordance with virtuous principles and ideals. It was our actions and habits that defined our character, and our virtues and excellence were the results of these actions and habits. A person did not become virtuous or excellent because they were born with these qualities, but rather because they intentionally and consistently acted in virtuous and excellent ways. Therefore, the key to developing virtue and excellence was to focus on developing good habits and always making virtuous choices and by doing so, a person could gradually transform themselves into a more virtuous individual.
9. Character may be called the most effective means of persuasion.
A person’s character was a crucial element in persuading others, and more important than the arguments presented. He argued that people were more likely to be persuaded by someone they respected or admired than by someone they distrusted or disliked. That a person’s character could have a powerful influence on their ability to persuade others. According to Aristotle, a person’s character was shaped by their habits and actions, and therefore, it was important for speakers to present themselves as virtuous and trustworthy individuals. This was especially important in persuasive contexts such as public speaking or debate, where the audience’s perception of the speaker’s character could make or break their argument. Aristotle believed that a person’s character was the most effective means of persuasion because it appealed to the audience’s emotions and values, rather than their intellect, and could create a sense of trust and connection between the speaker and the audience. Speakers should focus not only on presenting logical arguments but also on cultivating a strong and virtuous character that would inspire trust and respect in their audience.
10. Great men are always of a personal nature, originally melancholy.
Aristotle believed that great men, such as philosophers or statesmen, were often characterized by a certain personal nature, which he described as being originally melancholy. This melancholic disposition was a necessary condition for greatness, as it allowed these individuals to cultivate a deep and introspective perspective early in their life and a careful observation of the world around them. The melancholic temperament, is characterized by a tendency towards introspection, contemplation, and reflection, which enabled these individuals to develop a profound understanding of themselves and the world around them. This personal nature, combined with a commitment to pursuing excellence in their chosen field, allowed great men to achieve extraordinary things and leave a lasting impact on the world.
11.Your talents and the needs of the world cross; there lies your vocation.
Every person has unique talents and abilities that can be used to make a positive contribution to the world. Our talents can be enjoyed for personal gain or pleasure, but may also be used to meet the needs of the world around us. Our calling in life was to find the intersection between our talents and the needs of the world. By doing so, we could use our talents to make a meaningful contribution to society and find a sense of purpose and fulfillment in our lives. We can feel satisfaction in using our talents for the greater good. We can seek out ways to use our talents to meet the needs of the world and as well as our own.
12. Man is a goal-seeking animal. His life only has meaning if he is reaching out and striving for his goals.
Human beings are inherently goal-oriented creatures who find meaning and purpose in striving towards and achieving their goals. Our pursuit of goals was not simply a matter of personal preference, but rather a fundamental aspect of our inherent nature as human beings. Our goals give direction and structure to our lives, and provided a sense of purpose and fulfillment that could not be found elsewhere. The pursuit of goals is essential for living a meaningful and fulfilling life, and that without goals, life would be devoid of meaning and purpose. The pursuit of goals was not an end in itself, but rather a means of achieving personal growth, development and satisfaction in accomplishments. He believed that our goals should challenge us to become better versions of ourselves. The pursuit of our goals would ultimately lead to a life of greater happiness and fulfillment. Individuals will improve their life satisfaction if they identify their goals and aspirations early in life and to work towards them with dedication and persistence
13. The best choice for each individual is the highest, he can achieve.
Every individual has a unique potential that can be realized through the cultivation of their virtues and talents. Their best choice is to strive towards the highest level of excellence that they could achieve in their particular calling. They should aim to reach their full potential, whatever that may be, and to pursue excellence in their chosen field to the best of their abilities. This pursuit of excellence was not a matter of personal preference or ambition, but rather a moral obligation to develop one’s potential and make a positive contribution to society. By striving towards the highest level of excellence, an individual can achieve a sense of fulfillment and happiness that can not be found elsewhere. Therefore, a youth should identify their unique strengths and talents, and to work towards realizing their full potential.
14. Every skill and every inquiry, and similarly every action and rational choice, is thought to aim at some good; and so the good had been aptly described as that at which everything aims.
Every human action, inquiry, and choice is motivated by a desire to achieve some kind of human good. The goal of human existence was to achieve this “good”, which he believed it was the highest aim of humanities pursuit. The concept of “good” was not limited to material possessions or pleasures, but rather encompassed a broader idea of humanites flourishing and well-being. This ultimate goal can be achieved through the cultivation of virtues such as wisdom, courage, and justice, which enabled individuals to live a life of excellence and make a positive impact on the everything. Therefore, individuals are encouraged to identify their own personal vision of the “good” and to work towards achieving it in all aspects of their lives.
15. It is well to be up before daybreak, for such habits contribute to health, wealth, and wisdom.
The habit of rising early in the morning was particularly important, as it contributed to one’s health, wealth, and wisdom. Waking up early allowed individuals to get a head start on their day, which gave them a sense of control and allowed them to be more productive. This habit promoted physical health by providing an opportunity for exercise and exposure to sunlight. Waking up early allowed for time to be spent in contemplation and study, which contributed to the development of wisdom and intellectual growth.
16. We must be neither cowardly nor rash but courageous.
Courage is a fundamental virtue that allowed individuals to act in the face of fear and to confront difficult challenges. However, a difference between courage and recklessness. We must find a balance between avoiding challenges and risks out of fear and being rash, which involves acting without thought or consideration of the consequences. Cultivate the virtue of courage, which involves facing challenges and risks combined with thoughtfulness and determination. Navigate difficult situations with a clear mind and a steady hand as that is the quality was essential for achieving success and living a fulfilling life. Cultivate courage as a virtue and avoid cowardice and rashness.
17. Educating the mind without educating the heart is no education at all.
True education involves not only the cultivation of intellectual knowledge, but also the development of moral character and ethical values. An education that focuses solely on the acquisition of knowledge without considering the development of moral character is incomplete and insufficient. Educating the heart involves cultivating virtues such as honesty, courage, and compassion, which allow individuals to lead fulfilling lives and contribute to the well-being of society. The goal of education was not only to transmit knowledge but also to help individuals develop a sense of moral purpose and ethical responsibility. Therefore, a holistic approach to education that focuses on the development of both the mind and the heart and recognizes the importance of character development in achieving a fulfilling and meaningful life.
18. It is the mark of an educated mind to be able to entertain a thought without accepting it.
A true education cultivated the ability to approach ideas and arguments with an open mind and a critical perspective. An educated person should be able to consider different viewpoints and ideas without immediately accepting or rejecting them based on preconceived notions or biases. Listening involves the ability to examine arguments and evidence objectively, without being swayed by emotional or ideological attachments. Open-mindedness was essential for developing a deep understanding of complex ideas and for making informed decisions based on rational analysis.
19. The educated differ from the uneducated as much as the living differ from the dead.
Education is not just a means of acquiring knowledge, but rather a way of living that fundamentally transformed individuals and society. Education is the key to unlocking human potential and achieving a fulfilling life and the difference between an educated and un uneducated was as profound as the difference between the living and the dead. It is a process of continual growth and development, and the pursuit of knowledge and wisdom was an ongoing journey rather than a destination. It is essential for developing intellectual, moral, and social virtues and that it was through education that individuals could fully realize their potential and contribute to the betterment of society.
20. Those who educate children well are more to be honored than they who produce them; for these only gave them life, their teachers the art of living well.
The task of education was to cultivate in children the virtues and skills necessary to live a good life.The responsibility of educators was not simply to transmit knowledge and information, but to help students develop the intellectual, moral, and practical tools they needed to navigate the world and achieve their life goals. Educated children were more worthy of honor than those who merely produced them, as the educators were responsible for shaping the very nature of their students’ lives. The art of bing a productive citizen was the ultimate goal of public education. Educators who were able to impart this art to students were truly deserving of respect and admiration.
21. All who have meditated on the art of governing humankind have been convinced that empires’ fate depends on the education of youth.
The success of any society or civilization depended on the education of its youth. The purpose of education is not just to impart knowledge, but to develop the moral and intellectual qualities necessary for good citizenship and effective leadership. Those who govern society must have a deep understanding of human nature and the principles of justice and that this knowledge could only be acquired through a rigorous and well-rounded education. Education is the foundation of good governance, and the fate of nations rested on the quality of the education provided to their young. Aristotle’s views on education have had a profound influence on the history of philosophy.
22. The legislator should direct his attention above all to the education of youth; for the neglect of education does harm to the constitution. The citizen should be molded to suit the form of government under which he lives, for each government has a peculiar character which originally formed and which continues to preserve it. The character of democracy creates democracy, and the character of oligarchy creates oligarchy.
The political system of a state is determined by the character of its citizens. He argued that the way people think, behave, and interact with each other shapes the political system they create. For example, a democratic society is created by individuals who are characterized by a spirit of equality, justice, and liberty. In contrast, an oligarchic society is created by individuals who are characterized by a love of wealth, power, and privilege. It is the responsibility of its individuals to cultivate the virtues and qualities that are necessary for a just and stable society.
23. In making a speech, one must study three points: first, the means of producing persuasion; second, the language; third, the proper arrangement of the various parts of the speech.
A persuasive speech requires careful consideration of three elements: ethos, logos, and pathos. Ethos refers to the credibility of the speaker, logos refers to the logical reasoning and evidence presented in the speech, and pathos refers to the emotional appeal of the speech. In order to produce persuasion, the speaker must carefully consider all three of these elements and use them effectively to appeal to the audience. The speech must be appropriate and engaging for the audience, and the arrangement of the various parts of the speech must be logical and effective in building the argument.
24. To write well, express yourself like the ordinary people, but think like a wise man.
Good writing should strike a balance between accessibility and depth. To write well, one should use language that is easily understandable to the average person, avoiding overly complex vocabulary or convoluted sentence structures. However, the ideas being expressed should be well thought out and insightful, reflecting the wisdom of a learned individual. In essence, good writing should be both clear and profound, appealing to a wide audience while still conveying a deeper level of understanding.
25. Wise men speak when they have something to say, fools speak because they have to say something.
True wisdom involves knowing when to speak and when to remain silent. Wise individuals will only speak when they have something of value to contribute to a conversation, while foolish individuals feel compelled to speak regardless of whether they have anything meaningful to say. In essence, Aristotle is emphasizing the importance of listening and careful consideration before speaking. True wisdom involves being able to assess a situation and determine whether or not one’s input will be useful. By being selective with their words, wise individuals can make a greater impact with their speech, while foolish individuals run the risk of diluting their message with unnecessary chatter.
26. It is absurd to hold that a man should be ashamed of an inability to defend himself with his limbs, but not ashamed of an inability to defend himself with speech and reason; for the use of rational speech is more distinctive of a human being than the use of his limbs.
What truly sets human beings apart from other animals is our ability to communicate through rational speech. While other animals may have rudimentary forms of communication through sounds or gestures, human beings have developed language as a sophisticated tool for expressing abstract ideas and complex thoughts. It is through our ability to reason and articulate our ideas that we achieve our full potential as human beings. While our physical abilities may be limited compared to other animals, our intellectual capacity allows us to create, invent, and innovate in ways that no other species can. Thus, language is the defining ability of how humans defend themselves.
27. The wise man does not expose himself needlessly to danger, since there are few things for which he cares sufficiently; but he is willing, in great crises, to give even his life–knowing that under certain conditions it is not worthwhile to live. He is of a disposition to do men’s service, though he is ashamed to have a service done to him. To confer a kindness is a mark of superiority; to receive one is a mark of subordination. He does not take part in public displays. He is open in his dislikes and preferences; he talks and acts frankly because of his contempt for men and things. He is never fired with admiration since there is nothing extraordinary in his eyes. He cannot live in complaisance with others, except it be a friend; compliance is the characteristic of a slave. He never feels malice and always forgets and passes over injuries. He is not fond of talking. It is no concern of his that he should be praised, or that others should be blamed. He does not speak evil of others, even of his enemies, unless it is to themselves. His carriage is sedate, his voice deep, his speech measured; he is not given to hurry, for he is concerned about only a few things; he is not prone to vehemence, for he thinks nothing very important. A shrill voice and hasty steps come to a man through care. He bears the accidents of life with dignity and grace, making the best of his circumstances, like a skillful general who marshals his limited forces with the strategy of war. He is his own best friend and takes delight in privacy, whereas the man of no virtue or ability is his own worst enemy and is afraid of solitude. 28.It is not once nor twice but times without number that the same ideas make their appearance in the world.
We need to cultivate a positive attitude in the face of adversity and our resilience to struggle on. To “bear the accidents of life” refers to the idea that unexpected and difficult events are an inevitable part of human existence. However, But, it is how we respond to these events is what truly matters. A person who responds with dignity and grace is someone who is able to maintain their composure and stay optimistic even in the face of hardship. They are able to find the silver lining in difficult situations and make the best of whatever circumstances they find themselves in. By doing so, they demonstrate a level of maturity and emotional intelligence that allows them to navigate life’s ups and downs with a sense of poise and resilience.
29. Knowing yourself is the beginning of all wisdom.
Self-knowledge is the foundation of wisdom. By understanding our own thoughts, feelings, and motivations, we can gain insight into our strengths, weaknesses, and areas for growth. This self-awareness allows us to make better decisions and take more deliberate actions, rather than being driven by unconscious impulses or external influences. In addition, self-knowledge enables us to better understand and empathize with others, as we are able to recognize our own biases and limitations. Introspection and self-reflection is a means of cultivating wisdom and personal growth.
30. The more you know, the more you know you don’t know.
Knowledge is a never-ending process of learning, and discovery is finding and revealing new knowledge to humanity. The more we learn, and discover the more we realize how much we still have to learn and discover. The acquisition of written knowledge is a finite journey, but the discovery of the Universe is an ongoing pursuit. As we deepen our knowledge in a particular area, we become more aware of the complexity and nuance of the subject matter, and the gaps in our own understanding become more apparent. Thus, the pursuit of knowledge is a humbling experience that requires a willingness to admit our own limitations and a commitment to continual learning. By recognizing that there is always more to learn, we can approach new information with an open mind and a sense of curiosity.
31. Those who know, do, and those that understand teach.
There is a difference between simply knowing something and truly understanding it. He believed that those who truly understand a concept are best suited to use it, and to teach it to others. This is because a deep understanding of a subject allows for a more nuanced and insightful approach to doing, and teaching, rather than simply regurgitating facts or information. In addition, those who truly understand a subject from using it are better able to explain it in a way that is accessible and relatable to others. That understanding makes it easier for them to teach educators to learn and apply the knowledge themselves. By contrast, those who only possess surface-level memorized knowledge may struggle to explain complex concepts, as they lack a deeper understanding of the underlying principles. This idea underscores the importance of understanding, rather than just knowing, for the process of teaching and learning.
32. All men, by nature, desire to know.
Human beings have an inherent desire to seek knowledge and understanding of the world around them. The pursuit of knowledge is a fundamental aspect of human nature, which drives individuals to explore new ideas, ask questions, and seek out new experiences. This desire to know sets human beings apart from other animals, as it allows us to develop a greater understanding of our own existence and our place in the world. This pursuit of knowledge extends to all aspects of human experience, including social, emotional, and spiritual dimensions. By embracing our natural desire to know, we can unlock our full potential as human beings.
33. Some men are just as sure of the truth of their opinions as are others of what they know.
People can be confident in their beliefs, even if those beliefs are not based on factual evidence or objective truth. This can lead to individuals holding onto flawed beliefs without being open to new information or perspectives. It can contribute to opposition and conflict, as individuals become more entrenched in their beliefs and less willing to consider alternative viewpoints. By recognizing that our opinions may not always be grounded in objective truth, we may approach new information with an open mind and a willingness to reevaluate our own beliefs. With the light of new insights we can engage in constructive dialogue and debate, rather than simply insisting on the validity of our own opinions without regard for other viewpoints.
34. The high-minded man must care more for the truth than for what people think.
A truly virtuous person is motivated by a commitment to truth and justice, rather than by a desire for personal gain or social status. The pursuit of truth should be the guiding principle for all of our actions and decisions, regardless of how others may perceive us. Be willing to stand up for what is right, even if it is unpopular or goes against prevailing opinions or social norms. By placing a higher value on truth than on the opinions of others, a person is able to act with courage and conviction and to make a positive impact on the world around them. It takes moral courage and ethical principles and the pursuit of excellence to achieve a fulfilled life.
35. The least deviation from truth will be multiplied later.
A small deviation from the truth of objective facts, in the beginning, can have a corrupting influence later on. Errors, mistakes, or inaccuracies, if not corrected early, can compound and amplify over time, leading to even more destructive consequences in the future. When you realize this problem it promotes the importance of getting started with accuracy and precision in all aspects of life, and warns against the dangers of neglecting even the smallest details.
36. For though we love both the truth and our friends, piety requires us to honor the truth first.
We may have an equal love for both our friends and the truth, but your sense of duty and respect for the truth should take precedence over our personal attachments. Prioritize the truth over your relationships because the truth is an essential part of our moral and ethical responsibilities. Honoring the truth is necessary to maintain the integrity of our beliefs and actions, and failing to do so can lead to a breach of trust and an erosion of our values. It is our duty to uphold the truth above all else.
37. The investigation of the truth is in one way hard, in another easy. An indication of this is found in the fact that no one is able to attain the truth adequately, while, on the other hand, no one fails entirely, but everyone says something true about the nature of all things, and while individually, they contribute little or nothing to the truth, by the union of all a considerable amount is amassed.
That every person has the ability to observe and understand certain aspects of the world around them. However, he believed that each individual’s observations and insights, while potentially accurate, only contribute a small piece to the larger truth about the nature of all things. While each person’s perspective may be valuable, it is only through the collective effort and debates of many individuals that a comprehensive and accurate understanding of the world can be achieved. Collaboration and open-mindedness in seeking truth is essential, as no single person can fully grasp the complexity and nuance of the world on their own.
38. A goal of the wise is not to secure pleasure, but to avoid pain.
The pursuit of pleasure should not be the goal of a wise person. Instead, a wise person should seek to avoid pain, both physical and emotional. Pleasure-seeking could lead to harmful or reckless behavior, whereas avoiding pain can promote prudence and caution. A wise person is able to resist short-term pleasures that may bring about long-term pain, and instead, prioritize actions and decisions that minimize pain and promote long-term well-being. A philosophy of moderation and self-control, where the avoidance of pain takes precedence over the pursuit of pleasure brings long term happiness.
39. What is the Good for man? It must be the ultimate end or object of human life: something that is in itself completely satisfying. Happiness fits this description…we always choose happiness for itself and never for any other reason.
Happiness is the ultimate goal of human life, and we pursue it for its own sake, rather than for any other reason. Human actions, whether they are moral, intellectual, or physical, are ultimately motivated by a desire for happiness. Happiness is not a fleeting emotion or a temporary state of mind, but rather a lifelong pursuit and a reflection of the overall quality of one’s life. Happiness is not achieved through external goods such as wealth or power, but rather through the development of virtue and the cultivation of inner qualities such as wisdom, courage, and compassion.
40. Happiness does not consist in amusement. In fact, it would be strange if our end were amusement, and if we were to labor and suffer hardships all our life long merely to amuse ourselves. The happy life is regarded as a life in conformity with virtue. It is a life that involves effort and is not spent in amusement.
A happy life is one that is lived in accordance with personal virtue. Living virtuously involves making an effort to develop one’s character and acting in a way that is consistent with one’s highest values and beliefs. Happiness is not simply a matter of feeling pleasure or avoiding pain, but rather it’s the result of living a life that is meaningful and fulfilling. A happy life is not spent in idle amusement, but rather in the active pursuit of excellence and personal growth. It is a life that involves hard work, self-discipline, and the cultivation of inner qualities such as wisdom, courage, and compassion. The pursuit of happiness is not a passive or trivial endeavor, but rather a serious and ongoing effort to live a life that is worthy of our highest aspirations.
41. Happiness is a quality of the soul, not a function of one’s material circumstances.
Happiness is not determined by external factors such as wealth, power, or material possessions, but rather by the internal state of the soul. Happiness is a quality of the soul that is the result of living a virtuous life and fulfilling one’s potential as a human being. A person can be happy even in difficult circumstances if they possess the virtues of courage, wisdom, and justice. Similarly, a person with material wealth and power can not be happy if they lack these inner virtues. Happiness is not something that can be obtained through external means, but rather a state of being that is achieved through self-reflection, self-improvement, and the cultivation of inner qualities. Happiness comes as a result of developing the inner life of the soul.
42. Happiness is a state of activity.
Happiness is not a passive or static state, but rather a dynamic and active one. It is not simply a matter of experiencing pleasure or avoiding pain, but rather the result of engaging in activities that are meaningful, fulfilling, and in line with one’s values and beliefs. It’s a state of activity because it involves the continuous pursuit of excellence and personal growth. The happiest people are those who are actively engaged in activities that challenge and inspire them, and that provide a sense of purpose and fulfillment. It’s not a one-time achievement, but rather an ongoing process that requires constant effort, reflection, and self-improvement.
43. The cultivation of the intellect is man’s highest good and purest happiness.
The cultivation of the intellect is the highest good and the purest form of happiness for human beings. Human intellect has the capacity to engage in abstract thought, to reason logically, and contemplate the mysteries of the universe. According to Aristotle, the pursuit of knowledge and discovery of new things is the most noble and fulfilling endeavor that a person can undertake, as it enables humanity to realize its full potential as rational and intelligent beings. The cultivation of the intellect involves the development of humanities intellectual faculties through education, reflection, inquiry and discovery. Aristotle believed that the pursuit of knowledge and understanding is not only a personal good but also a social good, as it enables individuals to contribute to the betterment of human society through their knowledge and expertise. The cultivation of the intellect is the key to achieving the highest form of humanity’s happiness and fulfillment.
44. The activity of God, which surpasses all others in blessedness, must be contemplative; and of human activities; therefore, that which is most akin to this must be most of the nature of happiness.
The ultimate goal of human life is to achieve the highest form of happiness which is contemplation. The activity of God, which is considered the most blessed and perfect activity, is contemplative in nature. Human beings are happiest when they engage in activities that are most akin to this divine activity of contemplation. Contemplation is the highest and most noble of all human activities, as it involves the exercise of the rational faculties of the soul and the contemplation of eternal and universal truths. In his view, the pursuit of knowledge and wisdom through contemplation is the key to achieving the highest form of human happiness and fulfillment.
45. Happiness is the settling of the soul into its most appropriate spot.
Aristotle, believed that happiness is a state of being that results from living a virtuous life and fulfilling one’s potential as a human being. According, happiness is not a fleeting emotion or a momentary pleasure, but rather a settled state of the soul that comes from living in accordance with one’s true nature. That human beings have a natural inclination towards certain activities, and that happiness is achieved when the soul settles into its most appropriate spot, or when individuals engage in activities that are in line with their natural disposition and talents. Happiness is not something that can be pursued directly, but rather a byproduct of living a life that is in harmony with one’s natural human inclinations and abilities.
46. Happiness is the meaning and the purpose of life, the whole aim, and the end of human existence.
The goal of human life is to achieve happiness, which he saw as the meaning and purpose of human existence. It’s a state of being that results from living a life of virtue and excellence.The attainment of happiness requires individuals to live a life of virtue, which involves developing and cultivating their intellectual, moral, and social faculties. Essentially, Aristotle was arguing that human beings are happiest when they live a life that is in accordance with their nature and potential, and that the pursuit of happiness is the ultimate goal and purpose of human existence.
47. Happiness belongs to the self-sufficient.
Happiness is the ultimate goal of human life, and that it is attainable only by those who are self-sufficient. According to Aristotle, self-sufficiency refers to a state in which individuals have everything they need to live a happy and fulfilling life, without relying on external goods or other people. He argued that happiness is not something that can be attained through material possessions or external circumstances, but rather a state of being that is achieved through the cultivation of one’s inner virtues and the fulfillment of one’s potential. There is personal responsibility and self-reliance in achieving happiness, and it can only be achieved by those who are self-sufficient and have developed the internal resources necessary to live a fulfilling life.
48. Happiness depends on ourselves.
Happiness, or eudaimonia, is the ultimate goal of human existence and it depends on ourselves. He argued that external factors such as wealth, power, or status may bring temporary pleasure or satisfaction, but they do not guarantee lasting happiness. True happiness is achieved through personal growth, self-actualization, and living a life of virtue.We can cultivate our own happiness by developing good habits, exercising reason and judgment, and pursuing meaningful activities that align with our values and interests. Therefore, he emphasized that happiness is not a result of external circumstances, but a state of mind that we can cultivate and maintain through our own choices and actions.
49. One swallow does not make a summer; neither does one fine day; similarly, one day or brief time of happiness does not make a person entirely happy.
True happiness is not a fleeting emotion or a temporary experience, but a sustained state of being. According to Aristotle, happiness is not just about experiencing fleeting moments of pleasure or joy, but about living a life of virtue, self-reflection, and personal growth. A single moment of happiness or success cannot define a person’s entire life, just as one swallow or one fine day does not indicate the arrival of summer. It’s an ongoing pursuit, achieved through the cultivation of good habits, meaningful relationships, and a sense of purpose.
50. All human actions have one or more of these seven causes: chance, nature, compulsion, habit, reason, passion, and desire.
The seven causes of human action are: chance, nature, compulsion, habit, reason, passion, and desire. Those are factors that motivate human behavior. Chance refers to events that happen without any premeditation or intention. Nature refers to innate biological factors that influence behavior, such as genetics or instinct. Compulsion refers to actions that are forced or coerced by external factors. Habit refers to actions that become automatic through repetition. Reason refers to actions that are guided by rational thinking and deliberate decision-making. Passion refers to actions that are driven by intense emotions or feelings. Desire refers to actions that are motivated by wanting or needing something. Understanding these different causes can help us gain insight into human behavior and motivations, and can guide us toward making more intentional and deliberate choices.
51. Plot is character revealed by action.
A person’s character’s traits and qualities are best revealed through their actions and behavior. The plot of a story should not simply describe what happens, but should also reveal important information about the cultivated character and their motivations. Through their actions, characters reveal their strengths, weaknesses, desires, and flaws, which in turn shape the trajectory of the plot. The plot should be structured in such a way that it allows the person’s character to develop and evolve over time, and the events of the story should be driven by the actions and decisions of the character. This idea is often referred to as “character-driven” storytelling, where the focus is on how the character responds to the challenges and conflicts it faced, rather than simply what happens to them. By emphasizing the relationship between plot and character, Aristotle highlights the importance of crafting a compelling and dynamic narrative that allows the characters to shine through their actions and choices.
52. If things do not turn out as we wish, we should want for them as they did turn out.
We should accept and embrace the outcomes of our experiences, even if they are not what we originally desired. Life is unpredictable, and we cannot always control the events that happen to us. Instead of dwelling on what we cannot change, Aristotle encourages us to focus on finding the positive aspects of our situation and learning from our experiences. By choosing to want things as they did turn out, we can cultivate a sense of acceptance and resilience, and avoid becoming trapped in negative emotions or regrets. This idea is closely tied to the Stoic philosophy of focusing on what is within our control, and accepting what is not. Aristotle believed that by adopting a mindset of acceptance and gratitude, we can find meaning and fulfillment in even the most challenging circumstances.
53. A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side.
Rulers who seek to maintain power and control over their subjects often use religion as a tool to manipulate and control the masses. Tyrants must appear to be devout and pious in order to gain the trust and loyalty of their followers, even if they do not truly believe in the tenets of their religion. By using religion as a means of control, tyrants can influence the beliefs and behaviors of their subjects, and justify their own actions as being in line with divine will. This idea is rooted in Aristotle’s belief that the best form of government is one that is based on reason and virtue, rather than coercion and manipulation. By warning against the use of religion as a means of political control, Aristotle emphasizes the importance of integrity, honesty, and ethical leadership in government.
54. The best friend is the man who, in wishing me well, wishes it for my sake.
True friendship is characterized by a selfless desire to see the other person succeed and flourish, rather than a desire for personal gain or benefit. According to Aristotle, a true friend is someone who wants the best for their friend, not because it will benefit themself but because they genuinely care about their friend’s well-being and happiness. This type of friendship is based on mutual respect, trust, and affection, and is characterized by a sense of shared values and goals. By emphasizing the importance of selflessness in friendship, Aristotle highlights the ethical and moral dimensions of human relationships and encourages us to cultivate meaningful connections based on mutual care and concern. For Aristotle, the best friend is not only a source of support and encouragement but also a reflection of our own character and values.
55. Friends are an aid to the young, to guard them against error, to the elderly, to attend to their wants and to supplement their failing power of action; to those in the prime of life, to assist them to noble deeds.
Aristotle sought to help all people. He highlights the different ways in which friendship can provide support and guidance at different stages of life. According to Aristotle, friends we can serve as a source of wisdom and guidance for young people, helping them to avoid mistakes and make wise choices as they navigate the challenges of adolescence and early adulthood. For the elderly, friends we can offer practical assistance and support, helping to address the physical and emotional challenges of aging. And for those in the prime of life, we can provide inspiration and motivation, encouraging them to pursue meaningful goals and strive for excellence in all aspects of life. By emphasizing the diverse roles that we as friends can play in all of our lives. He highlights the importance of cultivating deep and meaningful connections with others, and recognizing the value of different perspectives and life experiences.
56. What is a friend? A single soul dwelling in two bodies.
Aristotle suggests that true friendship involves a deep and profound connection between individuals, in which they share not only common interests and values but also a sense of unity and mutual understanding. Friends are more than just people we enjoy spending time with or share common experiences with; they are individuals with whom we share a deep and meaningful connection, akin to that of two parts of a single entity. This connection is rooted in a sense of shared identity, in which we see ourselves reflected in our friend, and our friend sees themselves reflected in us. By emphasizing the importance of this deep and intimate bond, Aristotle highlights the unique value of friendship in human life and encourages us to cultivate meaningful connections with others. For Aristotle, the ideal of friendship is not just a source of pleasure or enjoyment, but a reflection of our deepest values and aspirations, and a key element in a fulfilling and meaningful life.
57. A friend is a second self so that our consciousness of a friend’s presence makes us more fully conscious of our own existence.
True friendship involves a deep and intimate connection between individuals, in which they share not only common interests and values, but also a sense of mutual awareness and understanding. Friends are like a second self, reflecting back to us our own thoughts, feelings, and experiences, and helping us to see ourselves more clearly. This identity and awareness makes friendship valuable, as it allows us to connect with others in a deep and meaningful way, and to better understand ourselves in the process. This shared sense of consciousness is the unique value of friendship in human life, and encourages us to cultivate deep and meaningful connections with others beyond that unique relationship.
58. Wishing to be friends is quick work, but friendship is a slow-ripening fruit.
While it may be easy to desire or aspire to friendship, true friendship is a process that requires time, effort, and patience. Friendship is not something that can be acquired quickly or easily; rather, it is a gradual process that requires individuals to develop trust, respect, and intimacy over time. This process of friendship, in Aristotle’s view, is like the slow ripening of fruit, which requires careful cultivation and patience in order to reach its full potential. By emphasizing the importance of this gradual process, Aristotle highlights the unique value of friendship in human life, and encourages us to approach it with care, commitment, and a willingness to invest in the development of deep and meaningful connections with others.
59. The antidote for fifty enemies is one friend. Without friends, no one would want to live, even if he had all other goods.
Friendship is a powerful and essential element of human life, one that can provide comfort, support, and protection in the face of adversity. Friends are an antidote to the challenges and difficulties we face in life, providing a sense of security and companionship that can help us to overcome even the most daunting obstacles. Without this sense of connection and community, Aristotle argues, life would be unbearable, even if one had all other material goods. By emphasizing the importance of friendship in this way, Aristotle highlights the unique value of human relationships in shaping our lives and our sense of well-being, and encourages us to cultivate deep and meaningful connections with others. The ideal of friendship is not just a source of pleasure or enjoyment, but a fundamental element of a fulfilling and meaningful life.
60. Misfortune shows those who are not really friends. A friend is a second self.
A friend is a second self, that fact suggests that true friendship is not just a matter of enjoying good times together, but of supporting one another through difficult times as well. True friends are those who stand by us even in the face of adversity, providing comfort, support, and encouragement when we need it most. In this sense, misfortune can serve as a kind of litmus test for friendship, revealing who our true friends are and who is merely a fair-weather acquaintance. By emphasizing the importance of this kind of steadfast loyalty, Aristotle highlights the unique value of friendship in human life, and encourages us to cultivate deep and meaningful connections with others based on mutual trust, respect, and compassion.
61. He is his own best friend and takes delight in privacy, whereas the man of no virtue or ability is his own worst enemy and is afraid of solitude.
Aristotle suggests that our relationship with ourselves is a fundamental aspect of our overall well-being and sense of fulfillment. Those who possess virtue and ability are able to find joy and satisfaction in solitude, and enjoy the company of their own thoughts and reflections. By contrast, those who lack these qualities are more likely to be plagued by self-doubt and anxiety, fearing the prospect of being alone with themselves. This highlights the importance of cultivating a positive and healthy relationship with ourselves, one that is characterized by self-awareness, self-acceptance, and a deep sense of personal purpose and meaning. By emphasizing the value of this kind of inner strength and resilience, Aristotle encourages us to invest in our own personal growth and development, and to cultivate the qualities of character that will enable us to lead fulfilling and meaningful lives even when alone.
62. In poverty and other misfortunes of life, true friends are a sure refuge. The young they keep out of mischief; to the old, they are a comfort and aid in their weakness, and those in the prime of life they incite to noble deeds.
Friendship can provide a valuable source of support and comfort in times of hardship and adversity. When we face difficult or challenging circumstances, it is our friends who can help us navigate those situations with greater ease and resilience. By offering us emotional support, practical assistance, and a sense of shared purpose and meaning, true friends can help us weather the storms of life and emerge stronger on the other side. In this sense, Aristotle highlights the unique value of friendship as a source of strength and resilience and encourages us to intentionally cultivate deep and meaningful connections with others based on mutual trust, respect, and compassion. For Aristotle, the ideal of friendship is not just a matter of enjoying good times together, but of supporting one another through the trials and tribulations of life, and helping each other to lead more fulfilling and meaningful lives.
63. We should behave to our friends as we would wish our friends to behave to us.
An expression of the Golden Rule, states that we should treat others as we would like to be treated ourselves. For Aristotle, this principle is particularly important in the context of friendship, where mutual respect, trust, and kindness are essential for building strong and enduring bonds. By encouraging us to treat our friends with the same care and consideration that we would like to receive from them, Aristotle emphasizes the importance of empathy and understanding in all of our relationships. By putting ourselves in the positions of our friends, and considering their needs and desires as we would our own, we can build deeper connections and create a sense of shared purpose and meaning. This encourages us to cultivate the qualities of character that will enable us to be better friends, and better human beings.
62. Distance does not break off the friendship absolutely, but only the activity of it.
Physical separation need not lead to the end of a friendship, rather it may only affect the level of activity and engagement between friends. Friendship is based on a deep and abiding sense of mutual trust, respect, and affection, and is not easily broken by external circumstances such as distance or time. While it may be more difficult to maintain regular contact and interaction with a friend who is geographically distant, that need not lead to the end of the friendship itself. Instead, it encourages the maintaining of a connection and shared purpose, even in the absence of regular contact. By staying in touch through letters, or other means of communication, friends can continue to support and encourage one another, and maintain the bonds of mutual affection that are essential to a true and lasting friendship. In this way, distance need not be an obstacle to the pursuit of deep and meaningful relationships, and true friends will always find a way to stay connected, no matter what the circumstances.
63. Wishing to be friends is quick work, but making friends is a slow ripening fruit.
It is easy to desire friendship with others, but building true and lasting relationships takes time, effort, and patience. True friendship is based on a deep and abiding sense of mutual respect, trust, and affection that develops gradually over time, through shared experiences and a growing sense of familiarity and understanding. While it may be tempting to rush into new friendships, Aristotle suggests that that approach is likely to be superficial and short-lived, as it is based more on a desire for social status or personal gain than on genuine feelings of friendship. Instead, he emphasizes the importance of taking the time to get to know others, to share in their joys and sorrows, and to build a sense of trust and respect that can form the foundation of a true and lasting friendship. By cultivating the qualities of patience, empathy, and understanding, Aristotle suggests that we can create the conditions for deep and meaningful relationships to take root and flourish and enjoy the many benefits that come from having true and loyal friends in our lives.
64. In poverty and other misfortunes of life, real friends are a sure refuge.
True friends are a vital source of support and comfort in times of adversity, such as poverty or other misfortunes of life. According to Aristotle, a real friend is someone who not only shares our joys and successes but also stands by us through difficult times, offering a listening ear, a helping hand, and a source of emotional and practical support. In times of poverty, a true friend is someone we can turn to for help and assistance, whether it be through sharing resources, offering advice or simply being there to listen and provide comfort. By providing a sense of emotional and practical support, true friends can help us to weather life’s storms and emerge stronger, more resilient, and more capable of facing future challenges.True friendship lies in its ability to provide us with a sense of connection, purpose, and belonging, even in the darkest of times.
65. These virtues are formed in man by his doing the actions. The good of man is a working of the soul in the way of excellence in a complete life.
Virtues are not innate qualities, but rather they are developed through the actions that a person performs. In other words, virtues are habits that are cultivated over time through repeated practice. The good of man lies in the working of the soul in the way of excellence, which involves cultivating virtues through the practice of good actions. For Aristotle, a complete life is one in which a person lives according to the virtues they have developed, and the ultimate goal of human life is to live a life of excellence that is guided by reason and morality. Therefore, the cultivation of virtues through the practice of good actions is a central aspect of Aristotle’s ethical philosophy, and it is seen as essential to achieving the good life.
66. I count him braver who overcomes his desires than him who conquers his enemies; for the hardest victor is over self.
The hardest victory is the one over oneself because it requires the most courage, self-discipline, and self-control. The highest form of human excellence is achieved through the development of virtues, which are habits of behavior that enable us to act in accordance with reason and in pursuit of the good. By cultivating virtues like temperance, courage, and self-control, we are able to overcome our own impulses and desires and act in a way that is truly admirable. This is not an easy task, but he believed that it is essential for living a good life and achieving eudaimonia.
67. He who has overcome his fears will indeed be free.
Fear is a natural human emotion that can sometimes hold us back from living a full and fulfilling life. He believed that true freedom comes from overcoming our fears and living with courage and confidence. By conquering our fears, we become free to pursue our goals and passions, to take risks and try new things, and to live our lives to the fullest. Overcoming fear is not an easy task and often requires hard work, perseverance, and a willingness to face our fears head-on. However, it is a necessary step in achieving true happiness and fulfillment in life.
68. Through discipline comes freedom.
Freedom is not the absence of rules or constraints, but rather the ability to live our lives according to our own values and desires. He argued that discipline is a necessary prerequisite for achieving this kind of freedom. By disciplining ourselves and learning to control our impulses, we become free to pursue our goals and live in harmony with our own values and principles. Through self-discipline, we gain mastery over our own thoughts and actions, and we develop the strength and resilience we need to overcome challenges and obstacles. Freedom is not something that is given to us, but rather something that we must earn through self-discipline, and a commitment to personal growth.
69. The law is reason free from passion.
Laws should be based on reason rather than emotion. The purpose of the law was to create a just society, and that required a rational approach that put aside personal biases and desires. By basing the law on reason, it would be more objective and fair, and less prone to corruption or abuse. He also believed that laws should be created with the goal of promoting virtue and the common good, rather than simply serving the interests of the powerful. Law is a means of achieving social harmony and promoting the well-being of all members of society.
70. Democracy arises out of the notion that those who are equal in any respect are equal in all respects; because men are equally free, they claim to be equal.
Democracy arises from the idea that all people are fundamentally equal and free, and therefore should have an equal say in the decisions that affect their lives. In a democratic society, the people collectively hold the power to make decisions about how they will be governed. However, Aristotle also recognized that this egalitarian ideal is not always easy to achieve in practice, as people have a natural tendency to form hierarchies based on factors such as wealth, social status, or intelligence. He believed that the key to a successful democracy is to strike a balance between the principles of equality and freedom and to establish laws and institutions that ensure that everyone’s voice is heard and that the rights of all citizens are protected.
71.To avoid criticism, say nothing, do nothing, be nothing.
There is the inevitability of criticism versus the importance of taking action and pursuing one’s goals despite it. By saying “to avoid criticism, say nothing, do nothing, be nothing,” he is essentially stating that anyone who chooses to take a stance, have an opinion, or pursue any goal will inevitably face criticism from others. Therefore, to avoid criticism altogether, one must remain completely inactive and uninvolved, which is the equivalent of being nothing. Instead of being afraid of criticism, Aristotle suggests that we should accept it as part of the process of growth and development and strive to learn from it and improve ourselves. In essence, he is encouraging people to be bold, take risks, and pursue their goals despite the possibility of criticism.
72. The aim of art is to represent not the outward appearance of things, but their inward significance.
The purpose of art was not merely to imitate the physical appearance of things but to represent their deeper meaning and essence. Art should reveal the inner reality of objects, events, and people. He argued that art had the power to go beyond mere surface appearances and convey the essence of its subject matter. For Aristotle, this was the ultimate aim of art, to show what is essential about the world and human experience. He believed that through art, people could better understand themselves and the world around them, leading to a more profound appreciation of life and the human condition.
73. Hope is a waking dream.
Hope is a powerful force that drives human action, and it is closely tied to the imagination. Hope is a form of optimism that inspires people to strive for their goals and to overcome the obstacles that stand in their way. Hope is a kind of “waking dream” because it allows us to envision a better future for ourselves, even in the midst of difficult circumstances. This imaginative aspect of hope is what makes it such a transformative force, capable of inspiring us to achieve things that might otherwise seem impossible. For Aristotle, hope was not just a passive emotion, but an active and dynamic force that could shape the course of our lives.
74. The whole is greater than the sum of its parts.
The whole is greater than the sum of its parts, meaning that the entirety of something is often more significant than the individual components that make it up. The concept relates to the idea that when parts are combined, they create something new and greater than what they were individually. The statement is often applied to systems, such as organizations or communities, where the whole entity is more powerful than the individuals who make it up. This idea is important in philosophy and other fields, such as psychology, where it is applied to the study of human behavior and the relationship between individuals and society. Overall, Aristotle’s statement highlights the importance of unity and collaboration to achieve a greater outcome than what could be achieved alone.
75. Dignity does not consist in possessing honors but in the consciousness that we deserve them.
Dignity was not a matter of external recognition but instead comes from within. He believed that true dignity came from having a sense of worth and value in oneself, rather than from the possession of external honors or titles. Dignity is linked to our sense of personal responsibility and moral character. He believed that those who acted virtuously and in accordance with their true nature were the ones who truly deserved recognition and respect. Dignity was not just about the approval of others, but also about the self-respect and sense of purpose that comes from living a life of virtue and excellence.
76. It is during our darkest moments that we must look carefully to see the light.
Dark moments are encountered and then the importance of perseverance and optimism become paramount. During difficult times seeing the distant goal in a positive view encourages individuals to not lose hope and to look for the positive aspects in the challenging situation. It suggests that even when we are faced with hardship, there is still a chance for things to improve and for us to find a way out of the darkness. The quote also implies that we must actively seek out the light rather than passively hoping for it to come to us. By doing so, we can gain a sense of control over our circumstances and find the motivation to keep moving forward.
77. All persons ought to endeavor to follow what is right, and not what is established.
Aristotle is advocating for moral and ethical behavior that is not solely based on what is accepted or established by society or culture. He encourages individuals to strive to do what is right, even if it goes against prevailing norms or expectations. This idea is grounded in Aristotle’s belief in virtue ethics, which emphasizes the importance of cultivating virtues such as courage, justice, and wisdom. By following what is right rather than what is established, individuals can lead more fulfilling and meaningful lives and contribute to the betterment of society as a whole.
78. In all things of nature, there is something of the marvelous.
There is a sense of wonder and awe to be found in every aspect of the natural world. That by studying nature, we can come to understand the workings of the world and appreciate the beauty of its complexity. To Aristotle, the natural world was not merely a collection of objects to be observed and categorized, but a dynamic and interconnected system that could be understood through observation, analysis, and reflection. By paying close attention to the natural world, we could gain insights into the workings of the universe and come to appreciate the wonder and complexity of existence. Thus, Aristotle believed that everything in nature was marvelous, and it was our duty to appreciate and understand it.
79. He who cannot be a good follower cannot be a good leader.
Good leadership requires the ability to both lead and follow. He argued that being a good follower is just as important as being a good leader because a leader must understand the needs and concerns of those they are leading. If someone cannot follow well, they are unlikely to be able to understand what it takes to lead others effectively. In addition, a good follower is an essential part of any successful team or organization. They must be able to work well with others and support their leader’s goals. Strong leadership requires the ability to both lead and follow, and one cannot be a good leader without also being a good follower.
80. Man is by nature a social animal; an individual who is unsocial naturally and not accidentally is either beneath our notice or more than human. Society is something that precedes the individual. Anyone who either cannot lead the everyday life or is so self-sufficient as not to need to and therefore does not partake of society is either a beast or a god.
Humans are social creatures and society is an essential aspect of our existence. We need to be a part of a community to fulfill our potential and lead a good life. He believed that living in society helps us to develop our virtues and skills, as we learn from others and share our experiences. Those who choose to live in isolation as being either below our notice, like animals, or above it, like gods. Socializing is essential to being human, and those who do not participate in social activities are not living a complete life. Aristotle claimed that individuals who are unsocial are unnatural and, therefore, unable to achieve their full potential.
81. Poetry is more nuanced and more philosophical than history; for poetry expresses the universal, and history only the particular.
Poetry was a more philosophical and nuanced art form than history because poetry expressed universal truths and ideas, while history was limited to the specific and particular. Poetry had the power to communicate complex emotions and ideas through language and imagery, and that can convey a deeper understanding of the human experience. In contrast, history was limited to documenting events and facts, and while it could provide insight into the past, it did not have the same philosophical and emotional depth as poetry. According to Aristotle, poetry had the ability to connect with people on a deeper level and communicate the universal aspects of human experience, making it a more powerful and meaningful art form.
82. The only stable state is the one in which all men are equal before the law.
Equality before the law is necessary for a stable state. He believed that the law should be the same for all citizens, regardless of social status or wealth. In a society where the law is applied unequally, there will be conflict and unrest, as some people will feel that they are being treated unfairly. By establishing a system of equal justice, all citizens will feel that they are being treated fairly, and this will help to promote social harmony and stability. Achieving and maintaining such a state is difficult, but he believed that it was necessary for a just and stable society.
83. Courage is the first of human qualities because it is the quality which guarantees the others.
Courage was the most important of all human qualities because it is the foundation upon which all other virtues rest. Without courage, people would not have the strength to stand up for what they believe, or take risks and face challenges. Courage is essential for achieving anything worthwhile in life, as it requires one to be able to overcome fear and adversity. Aristotle believed that courage was not just about physical bravery, but also included the courage to face difficult moral choices and to speak the truth, even when it is unpopular or goes against the status quo. In short, he believed that courage is a cornerstone of all other virtues and the key to a fulfilling life.
84. The soul never thinks without a mental picture.
The soul, or the mind, is always associated with an image or representation. According to Aristotle, when we think or remember something, we have a mental image of it in our minds. This mental image can help us understand and remember information better, and it also allows us to think more creatively and abstractly. By connecting our thoughts with mental images, we can better understand the world around us and develop new ideas and perspectives. This quote emphasizes the importance of visualizing concepts and ideas in order to fully comprehend and utilize them.
85. Time crumbles things; everything grows old under the power of Time and is forgotten through the passage of time.
Time is a powerful force that erodes and destroys everything in its path. As time passes, everything grows old and eventually becomes forgotten. The quote reminds us that nothing in life is permanent and everything is subject to change. It also emphasizes the importance of living in the present moment and cherishing the things and people that we have in our lives because they will not be there forever.
86. To lead an orchestra, you must turn your back on the crowd.
To lead an orchestra, the conductor must focus on their own knowledge and skills, and trust that their direction and guidance will result in a beautiful performance that will ultimately be appreciated by the crowd. The conductor must be willing to turn their back on the distractions of the audience and instead focus on the task at hand, which is to guide the musicians in creating a harmonious and cohesive sound. Similarly, a good leader must be able to focus on their own goals and vision for their organization, and not be overly concerned with the opinions or distractions of those around them. By remaining focused and committed to their own values and direction, they can inspire and motivate their team to work together towards a common goal.
87. Men create gods after their own image, not only with regard to their form but with regard to their mode of life.
Aristotle believed that humans project their own desires, beliefs, and values onto the gods they worship, creating gods in their own image. He believed that humans, as imperfect beings, cannot fully understand or comprehend the divine, and therefore, they create gods that reflect their own limited understanding of the divine. He argued that the way people behave and act in their daily lives is also reflected in their religious beliefs and practices. Therefore, the gods people worship often reflect their own values and lifestyles. Ultimately, Aristotle saw the creation of gods as a reflection of human nature, rather than an objective reality.
88. Whatever lies within our power to do lies also within our power not to do.
We have the power to choose our actions, but we also have the power to choose not to act. It is within our control to act in a certain way, to make certain decisions, and to take certain actions. However, we also have the power to refrain from acting, to hold back, and resist temptation or desire. In this way, we are responsible for our actions and have the ability to make choices that align with our values and goals. It is our responsibility to use this power wisely and to make choices that are in line with our moral principles and our ultimate goals in life.
89. It is of the nature of desire not to be satisfied, and most men live only for the gratification of it.
There is a tendency of human desire to be insatiable. That most people live solely for the purpose of fulfilling their desires, without ever considering the consequences of doing so. This approach to life is ultimately unfulfilling, as it leads to a constant cycle of wanting and needing more, without ever finding true contentment. He implies that a better way to live is to cultivate a sense of moderation and balance in our desires, and we can find true satisfaction and fulfillment in life.
90. If you would understand anything, observe its beginning and its development.
To understand anything fully, one must observe not only its current state but also its history and development. By studying an object or phenomenon from its beginning, one can gain insight into its essential nature and its trajectory of growth and change. This approach is especially important in scientific inquiry, where a complete understanding of a phenomenon requires a detailed examination of its causes and mechanisms. He also emphasized the importance of studying the development of living beings, as this can reveal the underlying principles of growth and change that govern all living things. Aristotle understood that a thorough understanding of the world required careful observation and study of its origins and development.
91. Young people are in a condition like permanent intoxication because life is sweet, and they are growing.
Aristotle compares their state of being of youth to that of being perpetually intoxicated because they are filled with the joy of living and are experiencing growth and change. This perspective emphasizes the energy and vitality of youth, and it suggests that young people are in a unique position to take advantage of all that life has to offer. At the same time, the quote implies that this state of being is temporary and that as people age, they lose some of the intoxicating qualities of youth. Ultimately, this quote is a reflection on the power of youth and the importance of embracing life to the fullest, while recognizing that this state of being is fleeting.
92. It is not once nor twice but times without number that the same ideas make their appearance in the world.
Aristotle said that ideas, theories, and concepts are not isolated events but rather repeated and interconnected occurrences that exist in a cyclical nature throughout history. He argued that these ideas do not appear once or twice, but numerous times in various forms, indicating a cyclical pattern of human thought and behavior. Aristotle suggested that human beings tend to fall into similar patterns of thought and behavior because of the universality of certain experiences and the basic nature of human desires and needs. Therefore, it is important to study history and ideas to gain a deeper understanding of human nature and the patterns that emerge over time.
93. We give up leisure so that we may have leisure, just as we go to war to have peace.
Aristotle was referring to the concept of balance and the need for opposite forces to coexist. In order to fully appreciate and enjoy leisure time, we must first work hard and be productive. Similarly, in order to achieve peace, we must first go through the turmoil and strife of war. He was saying that these seemingly opposing forces are in fact complementary and necessary for a fulfilling life. He believed that finding a balance between work and leisure, and between struggle and peace, was the key to living a happy and meaningful life.
94. The weak are always anxious for justice and equality. The strong pay no heed to either.
The weak, who lack power and influence, are often concerned with fairness and equality, while the strong, who have power and control, are not as concerned with these values. Aristotle suggests that the strong may not feel the need for justice or equality because they are already in a position of advantage, while the weak feel the injustice of their situation acutely. This quote highlights the struggle between those who have power and those who do not and the differing attitudes toward justice that can arise from these different positions.
95. Man is, by nature, a political animal.
Humans are inherently social and political beings, and their need for living in a community is natural and necessary for our survival and flourishing. He argued that humans possess a rational faculty that enables them to engage in social and political life, and that we have a natural inclination toward the pursuit of the common good. The state or polis is the highest form of human association, and it is through the state that humans can achieve their full potential as individuals and as a society. Therefore, for Aristotle, political life is not only natural but also essential for human well-being, and it is only in a well-governed state that individuals can fully realize their human potential.
96. Humor is the only test of gravity, and gravity of humor; for a subject which will not bear raillery is suspicious, and a jest which will not bear serious examination is false wit.
Aristotle believed that humor and gravity, or seriousness, were interdependent and necessary for proper judgment. He argued that humor is a test of gravity because it can reveal the true nature of a subject. If a subject cannot bear any form of criticism or jest, it is likely that it is being held up by false pretenses. Conversely, a subject that can withstand raillery shows its inherent strength and authenticity. Similarly, gravity is a test of humor, as a jest that cannot stand up to serious examination is not true wit. Aristotle believed that humor and gravity were essential for proper judgment and that a person who could balance both was the most skilled at understanding the world.
97. Nature abhors a vacuum.
The famous saying “Nature abhors a vacuum” is attributed to Aristotle, who believed that nature always seeks to fill empty spaces. In his view, a void or empty space cannot exist in nature, as something will always rush in to occupy it. This principle was later developed and refined by other scientists and philosophers, including Galileo and Descartes, who used it to explain the behavior of gases and fluids. The idea that nature abhors a vacuum has been instrumental in the development of modern physics and chemistry, and it continues to influence scientific thinking to this day.
98. Those who cannot bravely face danger are the slaves of their attackers.
Aristotle, those who are unable to confront danger head-on become subservient to their attackers, implying that they lose their freedom and autonomy. By contrast, those who can muster the courage to confront and overcome danger maintain control over their lives and actions. Aristotle’s statement serves as a reminder that bravery and courage are essential virtues for individuals who seek to lead fulfilling and meaningful lives, especially in situations where their safety and security are at risk.
99. Tolerance and apathy are the last virtues of a dying society.
Societies that have become too tolerant and apathetic towards social issues, injustice, and moral decay are headed for their decline. Aristotle believed that a society that becomes too tolerant of things that are morally wrong or socially unacceptable will eventually lose its moral fiber and principles. Additionally, apathy, or the lack of interest or concern for important issues, can lead to a lack of action and change. He believed that a society that is unable to address its issues and challenges with courage and conviction is doomed to fail. Therefore, Aristotle viewed the virtues of courage, morality, and justice as essential for the health and longevity of any society.
100. We acquire a particular quality by acting in a particular way.
Our character is not something innate within us but something that we develop over time through our actions. He argued that we become courageous by acting courageously, just as we become generous by acting generously. In other words, we acquire a particular quality by engaging in the corresponding activity. Aristotle believed that through this process of habituation, we develop virtues, or good habits, which ultimately shape our character. He maintained that the goal of human life is to cultivate these virtues and live a virtuous life. Thus, Aristotle placed great importance on our actions and behaviors, as they are the means through which we develop our character and ultimately achieve our highest potential as human beings.
101. The guest will judge better of a feast than the cook
The success of a feast or a meal is ultimately determined by the people who partake in it, rather than the person who prepares it. While a cook may have the expertise and technical skills to prepare a dish, it is ultimately the guests who will decide whether or not the food is enjoyable or satisfying. This statement implies that the cook’s perception of what makes a good meal may not always align with the preferences and tastes of the guests, and therefore, it is important to take the guests’ opinions into account when planning and preparing a meal.
102. Melancholy men, of all others, are the wittiest.
Individuals who experience melancholy or sadness may possess a heightened sense of wit and humor. This is because melancholy individuals tend to be more introspective and reflective, which allows them to see things from a unique perspective and make unexpected connections between seemingly unrelated ideas. Additionally, the experience of melancholy can give individuals a certain depth of emotion and sensitivity, which can inform their sense of humor and make it more nuanced and sophisticated. That sadness and humor can be intertwined and that some of the wittiest individuals may have experienced melancholy at some point in their lives.
103. By myth, I mean the arrangement of the incidents.
The concept of mythos which is a term used to describe the structure or plot of a dramatic work. According to Aristotle, the mythos or arrangement of incidents is one of the most important aspects of a play, as it determines how the story unfolds and how the characters develop over the course of the work. In this sense, mythos can be seen as the backbone of a play or narrative, providing a framework for the action and shaping the overall meaning and impact of the work. By emphasizing the importance of mythos, Aristotle was highlighting the significance of structure and organization in creating a compelling and effective dramatic work, and social structuring of events.
104. Anything whose presence or absence makes no discernible difference is no essential part of the whole.
Only elements that are necessary for the function or meaning of a whole should be considered essential. In other words, anything that does not contribute to the overall purpose or function of a thing can be considered non-essential or unnecessary. This principle can be applied to a wide range of contexts, from the design of machinery or systems to the construction of an argument or piece of writing. By focusing only on the essential elements, one can create a more efficient and effective design or communication, ensuring that every aspect of the whole contributes to its ultimate goal. This principle is also similar to the idea of “Occam’s Razor,” which suggests that the simplest explanation is often the best one, and unnecessary complexity should be avoided.
105. The greatest virtues are those that are most useful to other people.
The most valuable and noble virtues are those that benefit others, rather than just the individual possessing them. According to Aristotle, virtues such as courage, wisdom, and justice are important, but they become truly great when they are used to benefit others and make a positive impact on society. For example, a courageous person who risks their own safety to protect others is demonstrating a greater level of virtue than someone who simply uses their courage to pursue their own goals or desires. Similarly, a wise person who shares their knowledge and wisdom to help others is demonstrating a greater level of virtue than someone who hoards their knowledge for their own benefit. It is important, to use one’s virtues to contribute to the greater good and make a larger positive impact on the world.
106. It is likely that unlikely things should happen.
This statement points to the concept of probability and the idea that rare or unexpected events are still possible and can occur with some degree of likelihood. Even highly improbable events could still happen because chance and randomness play a role in the world. While it may be unlikely for a rare event to occur, the more opportunities there are for that event to happen, the greater the chances become that it will happen. In addition, Aristotle recognized that there may be factors at play that are beyond our understanding or control, such as the influence of natural events like storms and earthquakes. We must acknowledge the unpredictable and uncertain nature of the world, and we should be open to the possibility of unlikely events occurring and make contingency preparations even if we cannot always predict or explain them.
107. A courageous person faces fearful things as he ought and as reason directs for the sake of what is noble.
The importance of courage is essential in the pursuit of noble goals. A courageous person is someone who faces fearful or dangerous situations with the proper attitude and actions. This means that they do not act recklessly or impulsively, but rather, they act in a way that is guided by reason and directed towards the noble end. Courageous actions are those that are taken in the service of a greater good, rather than simply for personal gain or self-preservation. Courage is closely tied to the idea of virtue, as it involves acting in accordance with a higher moral standard and putting the needs of others before one’s own, with reason and morality guiding the courageous actions.
108. Wicked men obey from fear; good men, from love.
The two main motivations for obedience or compliance with authority. There are two types of people in the world: those who are motivated by fear and those who are motivated by love. Wicked men, or those who are morally corrupt, obey authority figures because they are afraid of the consequences of disobedience. This fear can come from a variety of sources, including punishment, retribution, or social pressure. In contrast, good men, or those who are virtuous and morally upright, obey authority figures out of a sense of love or respect for the authority and the moral principles it represents. They understand that obedience is necessary for the greater good and that it aligns with their own moral values and principles. Obedience is not inherently good or bad, but rather, it depends on the motivation behind it. Good obedience is motivated by love and virtue, while wicked obedience is motivated by fear and self-interest.
109. Even the lover of myth is a philosopher, for a myth is composed of wonder.
The love of mythology and philosophy are closely related as a myth is more than just a fictional story; it is a representation of something mysterious and wondrous that sparks the imagination and raises important questions. A myth, like a philosophical idea, prompts us to think deeply about the world and our place in it, and to consider the deeper meanings and truths that lie beyond our everyday experiences. In this sense, anyone who loves myths is, in a way, a philosopher, because they are engaging with these important philosophical questions and seeking to understand the mysteries of the world. Both myth and philosophy are valuable ways of exploring and understanding the world around us.
110. The poet’s function is to describe, not the thing that has happened, but a kind of thing that might happen, i.e., what is possible as being probable or necessary. Hence, poetry is more philosophic and of graver import than history since its statements are of the nature rather of universals, whereas those of history are singulars.
The poet’s role is not to simply recount events that have already occurred, but rather to create a representation of events that could happen, or that might have happened in a different way. This means that poetry is not just a form of storytelling, but rather a way of exploring and imagining new possibilities and potentialities. By focusing on what could happen rather than what has happened, poets are able to tap into the universal themes and experiences that are relevant to all people, regardless of time or place. Overall, Aristotle’s statement highlights the creative and imaginative nature of poetry, and emphasizes its ability to transcend the specific details of individual events and connect with the broader human experience.
111. Suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through the greatness of mind.
The way in which we respond to suffering can be a source of beauty and admiration. According to Aristotle, it is not the absence of suffering that is beautiful, but rather the way in which we face and overcome it. When we are able to bear great calamities with cheerfulness and grace, it shows that we possess a greatness of mind and a resilience that is worthy of admiration. This does not mean that we should be insensitive to the pain and suffering that we experience, but rather that we should be able to rise above it and find meaning and purpose in our struggles. Our ability to bear suffering with grace and dignity can be a source of inspiration and beauty.
112. It is also in the tyrant’s interests to make his subjects poor; the people are so occupied with the daily tasks that they have no time for plotting.
Tyrants have a vested interest in keeping their subjects poor and overworked, as this makes them less likely to rebel or plot against the ruler. A population that is struggling to make ends meet and has little free time is less likely to organize and challenge the ruling authority. By keeping people busy with the daily tasks of survival, the tyrant is able to maintain control and prevent dissent from taking root. This strategy is often used by oppressive regimes, which use poverty and deprivation as tools of control. This method underscores the way in which oppression can be perpetuated through subtle means such as poverty and overwork.
113. It is unbecoming for young men to utter maxims.
Young people should be cautious about offering advice or making general statements about the world. According to Aristotle, young men (and by extension, young people in general) lack the wisdom and experience necessary to make broad pronouncements about life or to offer guidance to others. This does not mean that young people should be silent or passive, but rather that they should be humble and open to learning from others. By acknowledging their own limitations and seeking out the guidance of older, more experienced mentors, young people can avoid the pitfalls of arrogance and presumption that often come with youth.
114. It is impossible, or not easy, to alter by argument what has long been absorbed by habit.
Changing deeply ingrained habits or beliefs is a difficult task that cannot be accomplished through logical argument alone. According to Aristotle, our habits and beliefs are shaped over a long period of time, and are often deeply rooted in our subconscious minds. As a result, attempting to change them through argument or persuasion is usually ineffective, since our beliefs and habits are not based solely on rational thought. Instead, Aristotle suggests that changing habits requires a more gradual approach, such as consistent practice and repetition. This idea is reflected in the concept of “habituation,” which Aristotle believed was essential to cultivating virtues and good habits.
115. Nobody will be afraid of who believes nothing can happen to him.
Fear is an essential aspect of human nature, and those who do not feel fear are more likely to place themselves in dangerous situations. Fear is a natural response to perceived threats or dangers, and is an important mechanism for self-preservation. Those who do not feel fear are more likely to take risks and engage in dangerous behavior since they do not perceive the potential consequences of their actions. This can be dangerous since it can lead to recklessness and a lack of caution.
116. The pleasures arising from thinking and learning will make us think and learn all the more.
The pursuit of knowledge and intellectual curiosity is inherently rewarding, and that pleasure derived from these pursuits can act as a motivator for further learning. The human mind is naturally curious and seeks out new knowledge and experiences. When we engage in activities such as reading, studying, or problem-solving, we experience a sense of pleasure or satisfaction that motivates us to continue learning. This pleasure is not just a superficial feeling of enjoyment, but rather a deep sense of fulfillment that comes from exercising our intellectual faculties and expanding our understanding of the world.
117. He is happy who lives by complete virtue and is sufficiently equipped with external goods, not for some chance period but throughout a complete life.
True happiness is not a fleeting emotion, but rather a sustained state of being that comes from living a life of complete virtue and having access to the external resources necessary for a good life. Living a virtuous life involves cultivating qualities such as wisdom, courage, self-control, and justice, and using these qualities to make ethical decisions and act in accordance with one’s values. In addition, having access to external things such as financial stability, good health, and supportive relationships is important for maintaining a good life. Happiness cannot be achieved through these external goods alone, and that true happiness comes from living a life of complete virtue and having access to enough of these external goods throughout one’s entire life, rather than just for a brief period of time.
118. Nature does nothing without purpose or uselessly.
Everything in nature serves a purpose and has a function. According to Aristotle, the natural world is characterized by an inherent order and structure, in which every living and nonliving thing has a role to play. This role is determined by the organism’s specific characteristics, such as its physical structure, behavior, and environment. For example, the purpose of a bird’s wings is to allow it to fly, while the purpose of a plant’s leaves is to capture sunlight for photosynthesis. Even seemingly random or chaotic events in nature, such as earthquakes or natural disasters, can be understood as part of a larger purpose or pattern. In this way, Aristotle believed that nature operates according to a rational and purposeful plan, rather than by chance or randomness.
119. All virtue is summed up in dealing justly.
The foundation of all ethical behavior and moral action. Virtues such as honesty, courage, and generosity are all subsumed under the broader concept of justice, which involves treating others fairly and impartially. Justice requires individuals to uphold the rights and dignity of others and to act in accordance with universal principles of fairness and equity. This means that actions must be guided not by personal bias or self-interest, but by a commitment to treating others with respect and fairness. Justice is a fundamental aspect of virtuous behavior and is considered to be the cornerstone of ethical action.
120. Comedy has had no history because it was not at first treated seriously.
The genre of comedy has not received the same level of critical attention and analysis as more serious forms of literature or drama. According to Aristotle, the early origins of comedy were rooted in ancient Greek rituals and festivals, which were designed to celebrate the joy and vitality of life. These early comedic performances were often seen as lighthearted and frivolous and were not taken as seriously as more solemn forms of theater, such as tragedy. As a result, the genre of comedy has been historically undervalued and overlooked and has not received the same level of scholarly attention or literary prestige as other genres. However, despite this lack of critical attention, comedy has remained an enduring and popular form and continues to captivate audiences with its irreverent humor and witty satire.
121. Those who assert that the mathematical sciences say nothing of the beautiful or the good are in error. These sciences say and prove a great deal about them; if they do not expressly mention them but demonstrate attributes that are their results or definitions, it is not true that they tell us nothing about them. The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate to a special degree.
The chief forms of beauty were order, symmetry, and definiteness, which were demonstrated to a special degree in the mathematical sciences. He believed that beauty was not just a matter of personal taste, but was instead an objective quality that could be studied and understood through reason and logic. According to Aristotle, order referred to the arrangement of elements in a way that was logical and harmonious, while symmetry referred to the balance and proportion of those elements. Definiteness, on the other hand, referred to the clear and distinct delineation of individual elements, allowing them to be perceived as separate and distinct from one another. By studying these principles through the mathematical sciences, Aristotle believed that we could gain a deeper understanding of the nature of beauty and the role it played in the world around us.
122. Wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
While wealth can be useful for obtaining other things that we desire, such as food, shelter, and security, it was not an end in itself. The ultimate goal of human existence was eudaimonia, or happiness, which was achieved through the cultivation of virtue and the exercise of reason. Wealth can play a role in this pursuit, but it was not the ultimate goal. The pursuit of wealth can be a distraction from the pursuit of true happiness, leading people to prioritize material possessions over the cultivation of the virtues that were necessary for a fulfilling life. True happiness can only be achieved through the development of a virtuous character and the pursuit of activities that were in accordance with reason and the principles of ethics.
123. It is their character indeed that makes people who they are. But it is by reason of their actions that they are happy or the reverse.
A person’s character is shaped by their habits and values. Possessing a good character is not enough to guarantee happiness as a person’s actions are what determine whether they will be happy or not. It is not enough to be a good person in theory; one must also act in a way that is consistent with their values and virtues. In doing so, one can cultivate the habits and behaviors that lead to happiness and fulfillment. Conversely, if a person acts in ways that are contrary to their noble values, they will experience negative consequences and will not achieve true happiness but true unhappiness.
124. Youth is easily deceived because it is quick to hope.
Youth is more prone to deception because they are quick to hope and have not yet developed the experience and knowledge needed to make informed judgments. Young people often have idealistic and overly optimistic views of the world, and are more likely to believe in promises without thoroughly examining them. They are also more susceptible to peer pressure and the influence of others, which can lead them astray. As people grow mature and gain more life experience, they become more cautious and discerning and are less likely to be deceived. Aristotle’s view is consistent with the idea that wisdom comes with age, and that a person’s ability to make sound judgments is influenced by their level of experience and knowledge.
An example of Aristotle’s virtuous Greek man with character manifested as beautiful, order, symmetry, and definiteness.
Socrates (470 – 399 BC) wasn’t among the first Greek philosophers, and by my lights the Greeks weren’t the first philosophers. Those were a tiny group of women that I have written about under the title – Selection – Natural, Sexual, Artificial and Eveish. Socrates did get the intellectual ball rolling for the Greek world and capped his arguments and beliefs with a voluntary suicide. Jesus followed this strange tradition of dying for one’s belief as have many martyrs since. This kind of suicide adds a compelling force for the followers to struggle on when their problems seem insurmountable. “The unexamined life is not worth living.”
Socrates (c. 469 / 470 BC – 399 BC) is the classic Greek philosopher
Probaway using AI to explain Socrates’ known statements.
Socrates believed that a life devoid of introspection and critical self-reflection is a life without true purpose or meaning. To him, living an unexamined life was akin to being a mere shadow of oneself, blindly accepting the status quo without considering its implications or questioning its validity. Thus, his statement serves as a call to action for individuals to engage in the lifelong pursuit of self-discovery and critical inquiry, as only through such examination can one truly find fulfillment and lead a life of substance.
Probaway’s comment: The examined life that didn’t result in a change of personal behavior wasn’t worth the effort of examining it.
2. To find yourself, think for yourself.
Socrates believed that true self-discovery and personal growth can only be achieved through independent and critical thinking. He encourages individuals to resist the influence of external pressures and societal norms in favor of introspection and self-reflection. Blindly accepting the opinions and beliefs of others without questioning them leads to a life of conformity and stagnation. Individuals should engage in rigorous self-examination and use their own reasoning to form their beliefs and values. By doing so, they can discover their true identity, purpose, and values, and live a fulfilling life driven by their own convictions.
3. The only true wisdom is in knowing you know nothing.
This challenges the conventional notion that knowledge is synonymous with certainty and infallibility. To Socrates, the pursuit of knowledge is a lifelong journey characterized by constant questioning, learning, and self-correction. By acknowledging one’s limitations and ignorance, one becomes open to new perspectives and ideas, and the pursuit of wisdom becomes a humbling and enlightening experience. Thus, true wisdom lies not in having all the answers but in recognizing the vastness of one’s ignorance and striving to overcome it. Enlightenment comes from embracing the uncertainty and complexity of the world.
4. I know nothing except the fact of my ignorance.
That is an acknowledgement of the limitations of his knowledge and the importance of intellectual humility. Rather than claiming to have absolute knowledge or certainty, Socrates recognized the vastness of what he did not know and approached the pursuit of knowledge with a sense of curiosity and openness. By admitting his ignorance, he could engage in critical thinking and self-reflection, continually questioning his own beliefs and assumptions. To him, wisdom is not in having the answers but in recognizing the vastness of his ignorance and the need for growth. That quest ultimately leads to a more comprehensive understanding of the world.
5. There is only one good, knowledge, and one evil, ignorance.
There is transformative power in knowledge and avoiding the perils of ignorance. To Socrates, knowledge was the ultimate good, as it leads to enlightenment, critical thinking, and personal growth, while ignorance was the root of all evil, leading to blind conformity, prejudice, and intellectual stagnation. Knowledge, and the pursuit of truth through critical inquiry and self-reflection, ultimately lead to a more enlightened and virtuous society. Conversely, he saw ignorance as the primary obstacle to individual and collective progress. Individuals need to recognize the transformative power of knowledge and the dangers of intellectual complacency.
6. I cannot teach anybody anything; I can only make them think.
He promoted personal exploration and learning that can only occur through personal critical thinking and self-reflection, rather than passive absorption of proffered information. He saw himself as a facilitator of learning rather than a teacher, and he guided individuals to engage in rigorous questioning and introspection. Socrates believed that individuals must take responsibility for their own learning, actively engaging in the pursuit of knowledge and seeking to challenge their own assumptions. One must learn through personal effort and a willingness to engage in pushing the boundaries of critical thinking and self-reflection.
7. Wonder is the beginning of wisdom.
To Socrates wonder was not a passive or superficial emotion; it was a fundamental drive to understand the world around us. By asking questions and seeking answers, individuals and whole communities of seekers can unlock the potential for greater understanding, leading to greater intellectual growth and enlightenment for the whole world. Thus, wonder is the starting point for true wisdom, as it leads people to explore and engage with the complexities of the world. Socrates’ statement serves as a reminder of the transformative power of curiosity.
8. Be kind, for everyone you meet is fighting a hard battle.
To practice empathy and compassion towards others is to recognize that everyone has their own struggles and challenges. To Socrates, kindness was not a passive or superficial gesture but a fundamental aspect of human connection and understanding. By acknowledging the struggles of others and offering support and understanding, individuals can create a more empathetic and compassionate society. We are transcending our differences and connecting individuals through shared humanity.
9. By all means marry; if you get a good wife, you’ll become happy; if you get a bad one, you’ll become a philosopher.
Socrates’ statement may seem paradoxical at first glance, but it reflects his belief in the transformative power of relationships and the value of conflict in personal growth. To Socrates, a good marriage represented a source of joy and fulfillment, leading to a happier and more harmonious life. However, even in the event of a bad marriage, Socrates saw the potential for personal growth and introspection, leading individuals to question their assumptions and beliefs about themselves and the world around them. In this sense, a bad marriage could be seen as an opportunity for philosophical reflection and personal development. Even in adversity, marriage leads to a more fulfilling and enlightened life.
10. Be slow to fall into friendship, but when you are in, continue firm and constant.
Socrates’ statement speaks to the importance of building strong and meaningful relationships, while also emphasizing the need for caution and discernment in forming those connections. To him, true friendship was not a superficial or fleeting connection, but rather a deep and lasting bond founded on mutual trust, respect, and shared values. By exercising caution and taking the time to build genuine connections, individuals can foster strong and meaningful relationships, leading to ever greater personal fulfillment and happiness. At the same time, Socrates recognized the potential dangers of forming friendships too hastily, urging individuals to exercise discernment and judgment in building those connections.
11. Education is the kindling of a flame, not the filling of a vessel.
Socrates challenges traditional views of education as a passive process of memorization and regurgitation of statements. Instead, Socrates saw education as an active and transformative process, one that ignites a passion for learning and inquiry within the individual. It is a dynamic process of discovery that requires active engagement, critical thinking and testing applications of one’s wisdom. It’s a lifelong love of learning and a sense of intellectual curiosity that transcends the boundaries of the classroom which leads to a more enlightened and fulfilling life.
12. Thou shouldst eat to live; not live to eat.
Consider your relationship with food to prioritize health and well-being over indulgence and excess. Food is not a source of pleasure for indulgence but rather a means of sustaining life and promoting physical health. By eating to live, rather than living to eat, individuals can cultivate a sense of discipline and self-control, leading to greater physical and emotional well-being. It benefits you in the long run to approach food with a sense of moderation and balance for a more fulfilling and harmonious life.
13. He who is not content with what he has would not be content with what he would like to have.
Socrates challenges the human tendency to constantly crave more, suggesting that true contentment can only be achieved by cultivating a sense of gratitude and appreciation for what one already has. To him, the pursuit of material wealth and possessions was a futile and ultimately unfulfilling endeavor, one that could never lead to true happiness or contentment. By learning to appreciate and be content with what one already has, individuals can cultivate a sense of fulfillment. He was urging individuals to find satisfaction and contentment from within.
He encourages individuals to engage in meaningful and productive discourse, rather than shallow gossip or idle chatter. To him, the true mark of intellectual strength was the ability to engage in thoughtful and insightful discussions about ideas and concepts. By focusing on ideas and engaging in productive discourse, individuals can broaden their intellectual horizons and cultivate a deeper understanding of the world around them. The potential danger of indulging in idle gossip and shallow conversations is that it can leave people without a sense of intention and purpose.
15. Sometimes you put walls up not to keep people out, but to see who cares enough to break them down.
To Socrates, the act of building walls around oneself can serve as a test of the strength and sincerity of one’s relationships, revealing who is truly willing to make an effort to break through and connect at a deeper level. By putting up walls, individuals can sift through the superficial connections in their lives and identify those who are truly worthy of their trust and affection. He urges individuals to approach the building of walls with caution and intention to find and associate with the good and defend one’s self from the bad.
16. Get not your friends by bare compliments, but by giving them sensible tokens of your love.
Intimacy demands meaningful gestures and acts of kindness that demonstrate a sincere appreciation and love for one’s friends. By giving “sensible tokens” of love, individuals can deepen their connections and foster a greater sense of mutual respect and understanding. At the same time, Socrates recognized the potential dangers of seeking out friendships for the wrong reasons, such as flattery, by urging individuals to approach the process with sincerity and intention.
17. Think not of those faithful who praise all of your words and actions, but of those who kindly reprove your faults.
He challenges individuals to reexamine the nature of their relationships and to consider the true value of criticism. To him, the act of receiving feedback and constructive criticism is vital for growth and self-improvement. He seeks those who are willing to challenge and correct him, rather than those who simply offer blind praise. By surrounding oneself with individuals who are willing to kindly reprove their faults, individuals can deepen their understanding of themselves, their actions, and their impact on others, ultimately leading to greater self-awareness and personal growth. Distance oneself from relationships solely based on flattery and praise and cultivate relationships, grounded in honesty and mutual respect.
18. Let him who would move the world first move himself.
Cultivate your personal growth and self-reflection before attempting to enact change in the world. True change must start from within, and individuals should prioritize their own development and improvement before seeking to influence others. By taking the time to reflect on their own values, beliefs, and actions, individuals can cultivate a greater sense of self-awareness and personal responsibility, ultimately leading to a more impactful and authentic approach to change. Approach the process of influencing others with humility, as a necessary precursor to meaningful and impactful changing of the world.
19. Every action has its pleasures and its price.
Socrates challenges individuals to consider the potential consequences of their actions. To him, every decision we make comes with a set of benefits and costs, and it is important to weigh these factors before taking action. While some actions may bring immediate pleasure or gratification, they may come with long-term consequences that are not worth the temporary pleasure. On the other hand, some actions may involve short-term sacrifices but result in greater long-term rewards. By recognizing that every action has its own set of consequences, individuals can make more thoughtful and deliberate decisions.
20. The shortest and surest way to live with honor in the world is to be in reality what we would appear to be.
True wisdom lay in knowing oneself. According to Socrates, living a life of honor was not a matter of appearances, but rather of being authentic and exposing one’s true self. To him, the shortest and surest way to live with honor in the world was to be in reality what we appear to be. We should not pretend to be someone we are not or present ourselves as different from who we truly are. Instead, we should strive to live our lives with integrity, authenticity, and honesty, even if it means admitting our flaws and imperfections. By being true to ourselves and others, we can live a life of honor, free from the burden of deceit and hypocrisy. It requires a careful observation of oneself, the courage to be vulnerable, and the willingness to accept oneself with all our failings.
20b. If we observe, we shall find that all human virtues increase and strengthen themselves by the practice of them.
Virtues are not innate qualities, but rather they are developed through practice and repetition. Socrates said that all human virtues increase and strengthen themselves by the practicing of them. If we practice a particular virtue, such as courage, honesty, or kindness, the stronger it becomes in us, and the more natural it becomes to act virtuously. If we want to acquire a virtue, we need to actively practice it in our daily lives. Through practice and repetition, these virtues become ingrained in our character and how we behave in the world. But vices can also become ingrained through repetition, and so we need to be careful to practice virtues instead of vices.
21. Know thyself.
“Know thyself” is attributed to Socrates, but has been said to be inscribed at Delphi before he was born. However, he made that saying an important part of the concepts he espoused. An individual should strive to have a deep understanding of themself, as true wisdom and knowledge can only come from within. A person must first know themself before attempting to understand the world around them. To know oneself, Socrates believed that one must examine one’s thoughts, beliefs, and values frequently and critically. One must also be honest with oneself and acknowledge one’s flaws and limitations. It requires a lifelong process of self-examination and introspection, which can be challenging but rewarding.
22. Death may be the greatest of all human blessings.
Socrates believed that the pursuit of wisdom and knowledge was the highest calling of human existence, and that death was not something to be feared but rather embraced as a natural part of life. Death frees the soul from the limitations and suffering of the physical body. Socrates apparently believed the soul was immortal as it lived in the hearts of others, and death was simply the separation of the soul from the body. He believed that by living a life of virtue and wisdom, one could prepare oneself for death and the afterlife and to be reunited with the divine and attain true knowledge and wisdom.
23. The way to gain a good reputation is to endeavor to be what you desire to appear.
Socrates believed that reputation was not something that could be controlled directly, but rather it was a natural result of one’s actions and character. He argued that the way to gain a good reputation was not by trying to manipulate how others perceived us but by being the kind of person we want to be perceived as. This means that if we desire to have a good reputation, we should endeavor to be honest, trustworthy, fair, and virtuous in all aspects of our lives. Our reputation will then be a natural consequence of our actions, rather than something we try to fabricate or control. In other words, our reputation is a reflection of who we truly are, not who we pretend to be. By focusing on being the best version of ourselves, we can cultivate a reputation that is genuine, lasting, and based on our true character.
24. Do not do to others what angers you if it is done to you by others.
Sometimes known as Socrates’ “Golden Rule”: if we do not want to be mistreated or harmed, we should avoid doing those things to others. This principle is based on the idea of empathy and the recognition that all individuals have inherent worth and dignity. By following his Golden Rule, we can create a more harmonious and just society, where individuals are valued and treated with fairness and compassion.
25. Contentment is natural wealth, luxury is artificial poverty.
Contentment comes not from material possessions or external circumstances, but from within oneself. Socrates argued that contentment is natural wealth because it is a state of mind that allows us to find joy and fulfillment in simple things and be grateful for what we have. In contrast, luxury is artificial poverty because it creates an insatiable desire for more material possessions and can lead to a never-ending cycle of craving and dissatisfaction. Socrates believed that the pursuit of luxury and material possessions can ultimately lead to a life of emptiness and unhappiness. So, he encouraged individuals to focus on cultivating inner wealth, such as wisdom, virtue, and meaningful relationships. By living a life of simplicity and contentment, he said we can find true happiness and fulfillment, and we can avoid the pitfalls of artificial poverty that come with the pursuit of luxury and material wealth.
26. If a man is proud of his wealth, he should not be praised until it is known how he employs it.
Wealth is not inherently good or bad, but rather its value depends on how it is used. Socrates argued that if a person is proud of their wealth, they should not be praised until it is known how they employ it. The value of wealth is not in the possession of it, but in the use of it. Socrates believed that wealth should be used for the betterment of oneself and society, in ways such as promoting education, or helping others to thrive. If a person uses their resources in a self-serving or unethical manner, then their wealth cannot be considered a source of pride or respect. Focus on how wealth is employed rather than on the possession of it. By using wealth in a virtuous and ethical manner, individuals can create positive change and earn the respect and admiration of others.
27. Having the fewest wants, I am nearest to the gods.
He argued that having fewer wants and desires can lead to greater contentment and a more fulfilling life. Socrates believed that when people focus on material possessions and wealth, they become disconnected from their true selves and from the divine. By contrast, when people have few wants, they become closer to the gods because they are living a more simple and virtuous life. In this sense, Socrates said that simplicity was a key to a good life, and that those who lived with few wants were better able to appreciate the beauty and goodness of the world around them and become closer to the divine.
28. The secret of happiness is not found in seeking more, but in developing the capacity to enjoy less.
Happiness is not found in accumulating more material possessions, but rather in developing the ability to appreciate and enjoy what we already have. Socrates argued that the key to happiness is not in seeking more, but in learning to be content with less. He believed that the pursuit of material possessions often leads to a never-ending cycle of craving more and dissatisfaction with what we have, and that true contentment and happiness come from within. Happiness is a state of mind that we can cultivate through our thoughts and actions. By developing the capacity to enjoy less, we can learn to appreciate the present moment and find joy in the small things in life.
29. Remember that there is nothing stable in human affairs; therefore avoid undue elation in prosperity, or undue depression in adversity.
Life is constantly changing, and nothing is stable or certain in human affairs. Because of this, individuals should avoid becoming too elated or too depressed by their circumstances. In times of prosperity, it is easy to become overly confident or prideful, which can lead to arrogance and a lack of humility. In times of adversity, it is easy to become overly pessimistic or despairing, which can lead to a lack of hope and a sense of helplessness. Socrates said that the key to navigating life’s ups and downs is to maintain a balanced perspective and to avoid becoming too attached to either success or failure. By recognizing that everything in life is temporary and subject to change, individuals can develop a sense of equanimity and inner peace. The key to a good life is not in achieving success or avoiding failure, but rather in learning to navigate the challenges of life with grace and wisdom.
30. When the debate is lost, slander becomes the tool of the loser.
When someone loses a debate or argument, they may resort to slander or personal attacks as a way of deflecting attention from their failure. Instead of admitting defeat or acknowledging the strength of their opponent’s argument, the loser may attack their opponent’s character or reputation as a way of discrediting them. Socrates believed that this tactic was unfair and dishonest, and that it reflected a lack of integrity and intellectual honesty. The purpose of debate and discussion is to seek truth and understanding, not to win at all costs. When individuals engage in slander or personal attacks, they undermine the very purpose of debate and hinder the pursuit of truth. Therefore, approach debate and discussion with an open mind, a commitment to reason and evidence, and a willingness to engage in constructive dialogue with those who hold different views.
31. I am not an Athenian nor a Greek, but a citizen of the world.
Socrates said that his identity was not defined by his nationality or ethnicity, but rather by his status as a human being and a member of the larger global community. He said that all individuals were connected by a shared humanity, and that the divisions created by national or cultural boundaries were ultimately artificial and arbitrary. By rejecting the notion of national identity, Socrates sought to transcend the limitations of his own culture and embrace a more universal perspective on life. He held that all individuals were entitled to the same basic rights and freedoms, regardless of their background or nationality. Being a citizen of the world is a call to recognize our shared humanity and to work towards creating a more just and equitable world for all people.
32. Prefer knowledge to wealth, for the one is transitory, the other perpetual.
Knowledge is a more valuable and enduring asset than wealth. He argued that wealth is transitory and could be lost or taken away at any time, while knowledge is a permanent possession that could never be taken away. Knowledge has the power to enrich one’s life and bring greater fulfillment and meaning, whereas wealth could often lead to greed and selfishness. He urged individuals to focus on the pursuit of truth and wisdom, rather than on material possessions or financial gain. The acquisition of knowledge is a lifelong process that could bring great personal growth and satisfaction, and it is ultimately more important than any form of material wealth.
33. We cannot live better than in seeking to become better.
Socrates believed that the key to a fulfilling and meaningful life is the pursuit of personal growth and self-improvement. He believed that individuals should always strive to become better versions of themselves, by developing their intellectual, moral, and spiritual capacities. Socrates argued that the pursuit of self-improvement was not only a moral obligation but also the best way to achieve a fulfilling life. He believed that the process of becoming better involved continuous learning, self-reflection, and the practice of virtue. By constantly seeking to improve oneself, Socrates believed that individuals could overcome their weaknesses, develop their strengths, and ultimately achieve a sense of inner peace and contentment. In essence, Socrates believed that the journey of self-improvement is the key to a good life, and that individuals could never truly live better than in seeking to become better.
34. Employ your time in improving yourself by other men’s writings so that you shall come easily by what others have labored hard for.
Socrates said that the pursuit of knowledge was a lifelong endeavor and that individuals should continuously strive to learn and grow throughout their lives. He encouraged people to make use of the wisdom and knowledge that others had acquired through their own experiences and writings. By reading and studying the works of others, individuals could easily gain knowledge that had been hard-earned by others. Reading and thinking are essential activities for personal growth and individuals should make the most of their time by engaging in these activities as much as possible.
35. Envy is the ulcer of the soul.
Envy is a destructive emotion that can eat away at an individual’s soul. Socrates saw envy as a form of discontentment and resentment towards others, born out of a feeling of inferiority or a sense of violated entitlement. Envy could cause an individual to become bitter, resentful, and unhappy, as they focused on what others had, rather than what they themselves possessed. Envy is a self-destructive emotion that prevent individuals from appreciating their full potential. By recognizing their own strengths and focusing on their own personal growth, individuals could overcome envy and achieve a greater sense of inner peace and satisfaction.
A conversation between two men about how wonder is the beginning of wisdom.
The examined life that didn’t result in a change of personal behavior wasn’t worth the effort of examining it.
Mark Twain (1835 – 1910) was an American author and philosophically cynical humorist. All generalizations are false, including this one.
Mark Twain, a critic of criticism
Mark Twain, American, is the philosopher of cynical observation of people.
Probaway is labeled like ( 1.> ) maximizing on Mark Twain, because usually, he has done it better than I can and Mark Twain is labeled with a quote mark like ( 1.” )
1.” All generalizations are false, including this one.
2.” The more you explain it, the more I don’t understand it.
3.” I was gratified to be able to answer promptly, and I did. I said I didn’t know.
4.” I have a higher and grander standard of principle than George Washington. He could not lie; I can, but I won’t.
5.” Plain question and plain answer make the shortest road out of most perplexities.
6.” A lie can travel half way around the world while the truth is putting on its shoes.
7.” Truth is stranger than fiction, but it is because Fiction is obliged to stick to possibilities; Truth isn’t.
8.” Reality can be beaten with enough imagination.
9.” Never tell the truth to people who are not worthy of it.
10.” When a person cannot deceive himself the chances are against his being able to deceive other people.
11.” There are three things men can do with women: love them, suffer them, or turn them into literature.
12.” What would men be without women? Scarce, sir…mighty scarce.
13.” Wheresoever she was, there was Eden.
14.” If you tell the truth, you don’t have to remember anything.
15.” A man is never more truthful than when he acknowledges himself a liar.
16.” I would rather have my ignorance than another man’s knowledge, because I have so much more of it.
17.” Always acknowledge a fault. This will throw those in authority off their guard and give you an opportunity to commit more.
18.” I was seldom able to see an opportunity until it had ceased to be one.
19.” Truth is the most valuable thing we have. Let us economize it.
20.” A half-truth is the most cowardly of lies.
21.” Truth is mighty and will prevail. There is nothing wrong with this, except that it ain’t so.
22.” There are lies, damned lies and statistics.
23.” A clear conscience is the sure sign of a bad memory.
24.” The more things are forbidden, the more popular they become.
25.” There is a charm about the forbidden that makes it unspeakably desirable.
26.” Thunder is good, thunder is impressive; but it is lightning that does the work.
27.” The difference between the right word and the almost right word is the difference between lightning and a lightning bug.
28.” Man is the only animal that blushes. Or needs to.
29.” Be good and you will be lonesome.
30.” Good breeding consists in concealing how much we think of ourselves and how little we think of the other person.
31.” Few things are harder to put up with than the annoyance of a good example.
32.” To be good is noble; but to show others how to be good is nobler and no trouble.
33.” There are several good protections against temptations, but the surest is cowardice.
34.” The easy confidence with which I know another man’s religion is folly teaches me to suspect that my own is also.
35.” I am quite sure now that often, very often, in matters concerning religion and politics a man’s reasoning powers are not above the monkey’s.
36.> In religion and politics people’s opinions are gotten second-hand, from complicated trails of handed down second-hand opinions.
36.” In religion and politics people’s beliefs and convictions are in almost every case gotten at second-hand, and without examination, from authorities who have not themselves examined the questions at issue but have taken them at second-hand from other non-examiners, whose opinions about them were not worth a brass farthing.
37.” Just because you’re taught that something’s right and everyone believes it’s right, it don’t make it right.
38.” Don’t part with your illusions. When they are gone you may still exist, but you have ceased to live.
39.” Sanity and happiness are an impossible combination.
40.” Life would be infinitely happier if we could only be born at the age of eighty and gradually approach eighteen.
41.” The secret to getting ahead is getting started.
42.” Keep away from people who try to belittle your ambitions. Small people always do that, but the really great make you feel that you, too, can become great.
43.” There are those who scoff at the schoolboy, calling him frivolous and shallow: Yet it was the schoolboy who said ‘Faith is believing what you know ain’t so’.
44.” A man is accepted into a church for what he believes and he is turned out for what he knows.
45.> If you believe stories from a book filled with talking animals, wizards, witches, demons, food falling from the sky, people walking on water, are true, you need a shrink.
45.” You believe in a book that has talking animals, wizards, witches, demons, sticks turning into snakes, burning bushes, food falling from the sky, people walking on water, and all sorts of magical, absurd and primitive stories, and you say that we are the ones that need help?
46.” Water, taken in moderation, cannot hurt anybody.
47.” Under certain circumstances, profanity provides a relief denied even to prayer.
48.” One of the most striking differences between a cat and a lie is that a cat has only nine lives.
49.> Soap and water wash the brains right out of naturally good people.
49.” I said there was nothing so convincing to an Indian as a general massacre. If he could not approve of the massacre, I said the next surest thing for an Indian was soap and education. Soap and education are not as sudden as a massacre, but they are more deadly in the long run; because a half-massacred Indian may recover, but if you educate him and wash him, it is bound to finish him some time or other.
50.” Education: the path from cocky ignorance to miserable uncertainty.
51.” I have never let my schooling interfere with my education.
52.” Education consists mainly of what we have unlearned.
53.” Training is everything. The peach was once a bitter almond; cauliflower is nothing but cabbage with a college education.
54.” The man who does not read has no advantage over the man who cannot read.
55.” If you don’t read the newspaper, you’re uninformed. If you read the newspaper, you’re mis-informed.
56.> If you paid me enough I could read Edgar Allen Poe’s stories, but money’s not enough to get me to read Jane Austin’s stuff.
56.” To me [Edgar Allen Poe’s] prose is unreadable—like Jane Austin’s [sic]. No there is a difference. I could read his prose on salary, but not Jane’s. Jane is entirely impossible. It seems a great pity that they allowed her to die a natural death.
57.> As a sensitive American you will never know what an ass you are until you have gone abroad for a few months.
57.” The gentle reader will never, never know what a consummate ass he can become until he goes abroad. I speak now, of course, in the supposition that the gentle reader has not been abroad, and therefore is not already a consummate ass.
58.> While walking through a good library you can feel the wisdom of the ages gently engulfing you.
58.” In a good book-room you feel in some mysterious way that you are absorbing the wisdom contained in all the books through your skin, without even opening them.
59.” Of the demonstrably wise there are but two: those who commit suicide, and those who keep their reasoning faculties atrophied with drink.
60.” Good friends, good books, and a sleepy conscience: this is the ideal life.
61.” My books are water; those of the great geniuses is wine. Everybody drinks water.
62.” A successful book is not made of what is in it, but what is left out of it.
63.> Nearly all books published these days are wonderful things for throwing at noisy cats.
63.” A big leather-bound volume makes an ideal razorstrap. A thin book is useful to stick under a table with a broken caster to steady it. A large, flat atlas can be used to cover a window with a broken pane. And a thick, old-fashioned heavy book with a clasp is the finest thing in the world to throw at a noisy cat.
64.> If you are writing and an adjective unexpectedly appears, kill it! If it was meant to live there it will rise again from the dead and remain forever.
64.” I notice that you use plain, simple language, short words and brief sentences. That is the way to write English – it is the modern way and the best way. Stick to it; don’t let fluff and flowers and verbosity creep in. When you catch an adjective, kill it. No, I don’t mean utterly, but kill most of them – then the rest will be valuable. They weaken when they are close together. They give strength when they are wide apart. An adjective habit, or a wordy, diffuse, flowery habit, once fastened upon a person, is as hard to get rid of as any other vice. [ A habit is just a vice that hasn’t been demonized. ]
65.” Writing is easy. All you have to do is cross out the wrong words.
66.” The right word may be effective, but no word was ever as effective as a rightly timed pause.
67.” The difference between the right word and the almost right word is the difference between lightning and a lightning bug.
68.” Write without pay until somebody offers to pay.
69.” Write what you know.
70.” Substitute ‘damn’ every time you’re inclined to write ‘very;’ your editor will delete it and the writing will be just as it should be.
71.” Action speaks louder than words but not nearly as often.
72.” A person with a new idea is a crank until the idea succeeds.
73.> In the beginning there were a couple of characters with a unique problem that could be described in a paragraph, but it needed a few details and grew into a bible.
73.” A man who is not born with the novel-writing gift has a troublesome time of it when he tries to build a novel. I know this from experience. He has no clear idea of his story; in fact he has no story. He merely has some people in his mind, and an incident or two, also a locality, and he trusts he can plunge those people into those incidents with interesting results. So he goes to work. To write a novel? No–that is a thought which comes later; in the beginning he is only proposing to tell a little tale, a very little tale, a six-page tale. But as it is a tale which he is not acquainted with, and can only find out what it is by listening as it goes along telling itself, it is more than apt to go on and on and on till it spreads itself into a book. I know about this, because it has happened to me so many times.
74.” When I am king they shall not have bread and shelter only, but also teachings out of books, for a full belly is little worth where the mind is starved.
75.” Facts are stubborn things, but statistics are pliable.
76.” Get your facts first, and then you can distort them as much as you please.
77.” Life does not consist mainly, or even largely, of facts or happenings. It consist mainly of the storm of thoughts that is forever flowing through one’s head.
78.” For business reasons, I must preserve the outward signs of sanity.
79.> How many trees must be made into paper to document a thought that will be valuable to humanity?
79.” What a wee little part of a person’s life are his acts and his words! His real life is led in his head, and is known to none but himself. All day long, the mill of his brain is grinding, and his thoughts, not those of other things, are his history. These are his life, and they are not written. Everyday would make a whole book of 80,000 words — 365 books a year. Biographies are but the clothes and buttons of the man — the biography of the man himself cannot be written.
80.” The worst loneliness is to not be comfortable with yourself.
81.” When people do not respect us we are sharply offended; yet deep down in his private heart no man much respects himself.
82.” The best way to cheer yourself is to try to cheer someone else up.
83.” The trouble ain’t that there is too many fools, but that the lightning ain’t distributed right.
84.” Let us be thankful for the fools. But for them the rest of us could not succeed.
85.” It is better to remain silent and be thought a fool than to open one’s mouth and remove all doubt.
86.” He who asks is a fool for five minutes, but he who does not ask remains a fool forever.
87.” Ah, well, I am a great and sublime fool. But then I am God’s fool, and all His work must be contemplated with respect.
88.> Intellectual men are stupid and incapable of learning obvious things that all other animals learn easily, like when to stop eating to maintain a reasonable weight and health.
88.” Man is the Reasoning Animal. Such is the claim. I think it is open to dispute. Indeed, my experiments have proven to me that he is the Unreasoning Animal… In truth, man is incurably foolish. Simple things which other animals easily learn, he is incapable of learning. Among my experiments was this. In an hour I taught a cat and a dog to be friends. I put them in a cage. In another hour I taught them to be friends with a rabbit. In the course of two days I was able to add a fox, a goose, a squirrel and some doves. Finally a monkey. They lived together in peace; even affectionately.
89.> Men with self-proclaimed high religious and moral standards can not endure a nearly identical member of their species having the tiniest variation in arbitrary beliefs, and kill their identical twin.
89.” Next, in another cage I confined an Irish Catholic from Tipperary, and as soon as he seemed tame I added a Scotch Presbyterian from Aberdeen. Next a Turk from Constantinople; a Greek Christian from Crete; an Armenian; a Methodist from the wilds of Arkansas; a Buddhist from China; a Brahman from Benares. Finally, a Salvation Army Colonel from Wapping. Then I stayed away for two whole days. When I came back to note results, the cage of Higher Animals was all right, but in the other there was but a chaos of gory odds and ends of turbans and fezzes and plaids and bones and flesh–not a specimen left alive. These Reasoning Animals had disagreed on a theological detail and carried the matter to a Higher Court.
90.” The fear of death follows from the fear of life. A man who lives fully is prepared to die at any time.
91.” I do not fear death. I had been dead for billions and billions of years before I was born, and had not suffered the slightest inconvenience from it.
92.” The report of my illness grew out of his (cousin James Clemens) illness. The report of my death was an exaggeration.
93.” The reports of my death are greatly exaggerated.
94.” Don’t go around saying the world owes you a living. The world owes you nothing. It was here first.
95.” If you pick up a starving dog and make him prosperous he will not bite you. This is the principal difference between a dog and man.
96.” Courage is resistance to fear, mastery of fear – not absence of fear.
97.” It’s not the size of the dog in the fight, it’s the size of the fight in the dog.
98.” Kindness is a language which the deaf can hear and the blind can see.
99.” All you need in this life is ignorance and confidence; then success is sure.
100.” Any emotion, if it is sincere, is involuntary.
101.” The most interesting information come from children, for they tell all they know and then stop.
102.” When we remember we are all mad, the mysteries disappear and life stands explained.
103.” To get the full value of joy you must have someone to divide it with.
104.” Humor is mankind’s greatest blessing.
105.” The secret source of humor is not joy but sorrow; there is no humor in heaven.
106.” The human race has only one really effective weapon and that is laughter.
107.” Against the assault of laughter, nothing can stand.
108.” It is curious that physical courage should be so common in the world and moral courage so rare.
109.” You can’t depend on your eyes when your imagination is out of focus.
110.” Anger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.
111.” Part of the secret of success in life is to eat what you like and let the food fight it out inside.
112.” It is better to deserve honors and not have them than to have them and not deserve them.
113.” In the beginning of a change the patriot is a scarce man, and brave, and hated and scorned. When his cause succeeds, the timid join him, for then it costs nothing to be a patriot.
114.” Patriot: the person who can holler the loudest without knowing what he is hollering about.
115.” Patriotism is supporting your country all the time and your government when it deserves it.
116.” A person that started in to carry a cat home by the tail was gitting that was always going to be useful to him, and warn’t ever going to grow dim or doubtful.
117.> Life is short and looking back twenty years you probably regret the things you didn’t do more than the things you did do that you shouldn’t have, so chase your dreams.
117.” Life is short, break the rules, forgive quickly, kiss slowly, love truly, laugh uncontrollably, and never regret anything that made you smile. Twenty years from now you will be more disappointed by the things you didn’t do than by the ones you did. So throw off the bowlines. Sail away from the safe harbor. Catch the trade winds in your sails. Explore. Dream. Discover.
118.” Eat a live frog first thing in the morning and nothing worse will happen to you the rest of the day.
119.” There’s one way to find out if a man is honest: ask him; if he says yes, you know he’s crooked.
120.” When you fish for love, bait with your heart, not your brain.
121.” Let us live so that when we come to die even the undertaker will be sorry.
122.” The two most important days in your life are the day you are born and the day you find out why.
123.” I’ve had a lot of worries in my life, most of which never happened
124.> Our abilities fade with age but our ability to enjoy the simple pleasures sharpens, so look around and gather the wonderful things that are here for free.
124.” When I was younger, I could remember anything, whether it had happened or not; but my faculties are decaying now and soon I shall be so I cannot remember any but the things that never happened. It is sad to go to pieces like this but we all have to do it.
125.” Never argue with stupid people, they will drag you down to their level and then beat you with experience.
126.” Noise proves nothing. Often a hen who has laid an egg cackles as if she had laid an asteroid.
127.” A man cannot be comfortable without his own approval.
128.” Don’t wake up a woman in love. Let her dream, so that she does not weep when she returns to her bitter reality
129.” I can teach anybody how to get what they want out of life. The problem is that I can’t find anybody who can tell me what they want.
130.” It’s better to keep your mouth shut and appear stupid than open it and remove all doubt
131.” Civilization is a limitless multiplication of unnecessary necessaries.
132.” Familiarity breeds contempt and children.
133.” The lack of money is the root of all evil.
134.” The man who is a pessimist before 48 knows too much; if he is an optimist after it he knows too little.
135.” There is no sadder sight than a young pessimist, except an old optimist.
136.” Be respectful to your superiors, if you have any.
137.> When we accept our observation that other people really are insane, it becomes easier to move beyond toleration of their foolishness and choose to love them and their quirks.
137.” Let us consider that we are all partially insane. It will explain us to each other; it will unriddle many riddles; it will make clear and simple many things which are involved in haunting and harassing difficulties and obscurities now.
138.> We believe ourselves smarter than all other animals because of our use of technology, but individuals like you and I didn’t make these things possible, it’s the billions of people’s accumulated skills that made it, and you and I as individuals are nearly as dumb as the dumbest.
138.” The fact that man knows right from wrong proves his intellectual superiority to the other creatures; but the fact that he can do wrong proves his moral inferiority to any creatures that cannot.
139.” Laws control the lesser man… Right conduct controls the greater one.
140.” That is just the way with some people. They get down on a thing when they don’t know nothing about it.
141.” It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.
142.” I take my only exercise acting as a pallbearer at the funerals of my friends who exercise regularly.
143.” Drag your thoughts away from your troubles… by the ears, by the heels, or any other way you can manage it.
144.” My mother had a great deal of trouble with me, but I think she enjoyed it.
145.” There is nothing so annoying as having two people talking when you’re busy interrupting.
146.” No man’s life, liberty, or property are safe while the legislature is in session.
147.” It is better to take what does not belong to you than to let it lie around neglected.
148.” Let us not be too particular; it is better to have old secondhand diamonds than none at all.
149.” Do something everyday that you don’t want to do; this is the golden rule for acquiring the habit of doing your duty without pain.
150.” I am an old man and have known a great many troubles, but most of them have never happened.
151.” If voting made any difference they wouldn’t let us do it.
152.” He had had much experience of physicians, and said ‘the only way to keep your health is to eat what you don’t want, drink what you don’t like, and do what you’d druther not’.
153.” A man’s character may be learned from the adjectives which he habitually uses in conversation.
154.” Total abstinence is so excellent a thing that it cannot be carried to too great an extent. In my passion for it I even carry it so far as to totally abstain from total abstinence itself.
155.> Women should marry early to prevent their children from growing up worrying if their father is their real father.
155.” The average American may not know who his grandfather was. But the American was, however, one degree better off than the average Frenchman who, as a rule, was in considerable doubt as to who his father was.
156.” Let us endeavor so to live that when we come to die even the undertaker will be sorry.
157.” Go to heaven for the climate and hell for the company.
Probaway COMMENTS on Mark Twain
Perhaps this is not Mark Twain’s most famous quote: All generalizations are false, including this one. However, for approaching his philosophy of public cynicism it is a good beginning.
Truth is stranger than fiction, but it is because Fiction is obliged to stick to possibilities. Truth isn’t a high priority for a popular cynic of the late 1800s; especially objectively testable truth wasn’t as important as a phrase with a snappy ending.
Mark Twain mentions his processes of writing often and finds wordy authors like Jane Austen offensive. An adjective habit, or a wordy, diffuse, flowery habit, once fastened upon a person, is as hard to get rid of as any other vice. I would add that – A habit is just a vice that hasn’t been demonized. Or perhaps – A vice is just a habit that has been demonized.
In the midst of Twain’s caustic humor there is always, well almost always, a morsel of tasty wisdom. Plain question and plain answer make the shortest road out of most perplexities. That is a helpful observation that is easily missed by people while actually struggling with the complexities of their lives.
This is a key observation about life that other philosophers seem to not bring to the fore of observation, even though they spend much of their time deep in thought. Life does not consist mainly, or even largely, of facts or happenings. It consists mainly of the storm of thoughts that is forever flowing through one’s head.
This observation of Twain’s gives us an opportunity to give our fellow man a little slack in our relationships. When we remember we are all mad, the mysteries disappear and life stands explained. We can’t live up to what each of us expects from each other, but when we remember we are dealing with insane animals it becomes easier for us to remain objective and thus calmer.
When all else fails we can laugh. Against the assault of laughter, nothing can stand. Vice President Joe Biden, who appears to make many unintentional gaffes, has cultivated the ability to express genuine laughter at an angry TV interviewer who is trying to pillory him for his mistakes. This ability reminds me of Diogenes, who was once seen pleading with a statue; when asked why, he replied, I am practicing having my requests ignored.
Blaise Pascal (1623 – 1662) was a French mathematician, inventor, and philosopher. Let us weigh the gain and the loss in wagering that God exists. If you win, you win all; if you lose, you lose nothing.
Blaise Pascal, mathematician, inventor, and philosopher
Probaway maximizing on Blaise Pascal
1. Things are true or false depending on our point of view, and the mind locks on to what it likes or dislikes and builds around that choice.
2. By being conscious, we are compelled to wager our eternal soul for or against God’s existence, and if we say no, we go to hell, but if we lie and say yes, do we trick God into accepting us into Heaven?
3. The heart evolved by reproducing those who survived with successful behaviors for instantly coping with danger, where the mind pauses to think and dies without heirs.
4. Understanding, feelings, and habits are formed by social interactions and our choosing companions who help or impede our life success.
5. People choose their adult beliefs that are compatible with being accepted into a social group they find attractive when teenagers.
6. Which of the renowned heroes, prophets, philosophers, and scholars of history had a contented old age?
7. A great philosopher brings some humble humor to his philosophy.
8. A philosopher’s years of complex thinking about philosophy usually result in inconstant and shaky feelings toward his peers.
9. A common person’s conversation is based on unknown rules, but mathematicians make themselves ridiculous by starting with definitions and axioms.
10. Admit to a person that from his point of view he is right, but that from another he was mistaken, and only failed to mention that other side.
11. A man is always right from his perceptions and reasoning, but he can admit that no one will see all of the infinite other possibilities.
12. Men are more confident of arguments they have thought through themselves than repeating those they have heard from others.
13. Statements that arouse a positive emotion in people are more readily accepted as arising within their personal experience and heart.
14. Eloquence is speaking with pleasure so our audience can feel pleasure and arousing their self-love so they are motivated to reflect on the matter.
15. We seek to establish a link between the head and heart of our audiences, speaking of the understandable in a simple and natural way.
16. Man loves to cultivate his malice toward superiors but not against unfortunate people like cripples and the blind, for they deserve pity.
17. Lust is the beginning of all our behavior and of babies.
18. We carry our audience with us because of our enthusiasm, or we bore them.
19. A knowledge of morality consoles me for my ignorance of physical science, but knowledge of physical science is of no help with applied morality.
20. To understand a document we must read it several times, first as a report of facts, second out loud for feeling, and third carefully for understanding.
21. A modern man has only glimpses of the enormity of space and time, its beginning and ending, and the vast numbers of lucky events that made him possible.
22. A void above, an abyss beneath and everywhere around us an infinity of incomprehensible things pulling our minds into … nothing.
23. Everything is all cause and effect, and all held together by gravity extending to the limits of time and space, and I know only a minuscule part of these multitudes of infinities.
24. A man is the most wonderful accumulation of the stuff of the universe brought to an awareness of himself and it, yet knowing little of it or himself and how they work.
25. At one time a man, indeed whole nations, thought good was heroic, or pleasure, knowledge, truth, ignorance, indolence, emptiness, indifference, awe, foresight, but were any satisfied?
26. Would Descartes get into God’s heaven although he had not much use for God or Pascal, who tried to fool God by pretending to believe as a safer bet than not believing?
27. Why do we remain calm if someone suggests that we have a headache, but get angry if they say our arguments and choices are poor?
28. It is natural for minds to believe because we must believe to understand, but once they do believe they build supporting evidence by themselves to support their new belief.
29. The wisest men appear wiser than they are because they have cultivated the art of persuasion, and obvious reason cannot change a man’s mind who has been persuaded to an opinion.
30. Imagination creates happy or sad, healthy or sick, rich or poor of the same circumstances, and gives deeper satisfaction than reasons.
31. Men with imagination are pleased with their thoughts, but prudent men can never surpass a moment’s grace, and then worry over the next problem.
32. Many occupations have symbols to identify their authorities and generate respect, like doctors with their white gowns and stethoscopes, judges with their black robes and gavels.
33. Our reasons for believing observed phenomena are disappointed by the inconsistency of different individuals’ observations.
34. We should be honest with ourselves about our faults and fix them rather than hide them and cheat others by depriving them of seeing our authentic self.
35. We like to be deceived into believing we are better than we are, and thus we encourage others to deceive us, which we readily accept as true.
36. Few friendships would endure if each knew what his friend said of him in his absence; therefore, observe what your friends say of other mutual friends and thus form an idea of what they say of you.
37. Provide an idle man with a job; he needs a meaningful goal or he sinks into weariness, gloom, sadness, fretfulness, vexation, and despair.
38. How ugly is a painting of a subject that is a beautifully rendered horror that would make us vomit it we were to personally witness the event.
39. Some people study things for no other purpose than to brag about the fact that they have some worthless facts to quote.
40. If one seeks to be happy it is better not to study one’s self too closely.
41. Curiosity is a form of vanity; for some, it is the vanity of knowing something their friend doesn’t, or discovering and naming a new beetle.
42. It is not shameful to scream at inflicted severe pain, but it is shameful to accept and succumb to wanton pleasure.
43. Men are not able to prevent their eventual death, so in order not to be miserable about losing everything they have, they ignore death.
44. We make religion attractive by creating beautiful architecture and music to make good men wish it were true, then convince them that it is true and put them to work making it true.
45. Men love only those things that are useful to them, and that being an observed fact it has been found useful to believe that God is watching over us personally and guiding us toward heaven.
46. This period of living humanity will soon be gone, and looking back from a million years hence we would probably say we were lucky to have lived here and now.
47. When I think about my decades of life compared to the void of time and space before, during, and after my consciousness, I smile with contentment while I have that option.
48. It is incomprehensible that God should exist, or not, that we have a soul, or not, that the soul should be joined to the body, that the world exists, or that original sin exists or not.
49. All our reasoning boils down to yielding to sentimental belief in the absurd.
50. The heart evolved its actions, which in instant decisions overrule the slow mind, and it is the evolved heart that feels God, not the thinking brain.
51. All of man’s dignity and success is because of his ability to speak, to learn from others, and nothing in the known universe can foresee the future.
52. Humanity is not perfect, but we can postulate what perfection might be like and struggle to create a society that approaches it.
53. We do not sustain ourselves by virtue alone, but by the balancing of innumerable vices and pleasures.
54. Do not use your liberty to oppress others, or it will be taken away.
55. Inequality will arise between men because all men are different, and all men seek liberty of action; therefore, liberty must not be absolute.
56. Honest and informed contradiction is not proof of falsity, but only of opinion, and lack of contradiction is not an acceptance of truth but perhaps of agreement.
57. With faith in a belief, there is plenty of spiritual light for those who seek to believe and enough shadows to hide those who only seek the shelter of darkness.
58. Man is fool enough that he believes what he is told about his station in life and settles into its comforts and pains.
59. The primary aim of the Holy Bible is giving charity to our fellow man.
60. A man cannot subsist alone because of his limitations, nor with other men because of conflicting self-interests, so men live in constant struggle with themselves and other men.
61. We say we must know a person before we can love them, but alternatively, we must love holy things before we can know them.
62. We don’t believe anything is honest and fair unless it pleases us.
63. Every man has many personalities depending upon his physical and mental health, the people he’s speaking to, his obligations, and his clothing.
64. Persuasion depends upon using our words to fit our audience, proposing principles of self-evident axioms for proofs, and using demonstrations of the things behavior instead of the thing itself.
This art, which I call the <em>art of persuading</em>, and which, properly speaking, is simply the process of perfect methodical proofs, consists of three essential parts: of defining the terms of which we should avail ourselves by clear definitions, of proposing principles of evident axioms to prove the thing in question; and of always mentally substituting in the demonstrations the definition in the place of the thing defined
65. Descartes said, I think therefore I am, and in contradiction, that matter is incapable of thought, as did St. Augustine twelve hundred years earlier.
66. Is the man who unconsciously discards an apple core beside a path responsible for the bountiful apple tree living there decades later that has pleased thousands of travelers?
67. Logicians borrowed from the rules of geometry but are loathe to be categorized at that low level of reasoning.
68. Logicians proclaim an error to guide us away from it; geometricians claim to attain it, and scientists aim to demonstrate it.
69. The best books prove that we are right, and could have written them ourselves.
70. Words mean what I think they mean when I say them and what I think they mean when I hear them.
71. No child realizes that he can do bad things until he is taught the word NO!
COMMENTS on Quotations from Blaise Pascal
Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you lose, you lose nothing.Wager, then, without hesitation, that God exists. This is Pascal’s most famous quote, and yet it is the worst advice possible for the simple reason that if God does exist, and he sees to the depths of a man’s soul as a religious man like Pascal would believe, then God would know perfectly well that Pascal intends to deceive Him. We would assume that God would resent an intelligent man trying to deceive him and would, therefore, send him to the most horrible Hell when Pascal died. God would look more kindly on an Atheist because an atheist is simply observing that God has left no clear and reliably testable evidence of His existence. Every claimed evidence comes to an atheist as hearsay from men, and everyone who knows mankind, even a little, is aware that they lie when it is in their own self-interest to lie. But an atheist might be forgiven by God because they only question the accuracy of some men’s statements who sometimes lie. But Pascal has carried his lie to a higher order of lie when he earnestly recommends to other people that they follow his example and try and deceive God too. If God does exist, he must bring Pascal to a very special place, perhaps even more unpleasant than those who tell more uplifting lies about Him and his character. Pascal’s wager is a great one from Nassim Taleb’s Black Swan theory when one is betting against the stock market, but God isn’t the stock market. Let us endeavor to think well; this is the principle of morality. Thinking well is a fine thing, but it isn’t morality. Morality consists in treating people well, and even dogs with considerably less ability to think well than most men are much better at treating people well if they themselves are treated well. Men are well known for often biting the hand that feeds them. We do not sustain ourselves in virtue by our own strength, but by balancing two opposed vices, just as we remain upright amidst two contrary gales. Remove one of the vices, and we fall into the other.This principle was later modified into a principle of government where men are assumed to be motivated by personal gain and are balanced against others with similar motivations. The balancing of powers of opposing parties is intended to create a more stable condition where more people may often live in peace, but perhaps not always. They cannot subsist alone because of their defects, nor unite because of their opposition, and thus they break and destroy each other to give place to the truth. It is an eternal struggle, but the average is armed hostility called peace. A contradiction is not a sign of falsity, nor the want of contradiction a sign of truth. This is an important observation and supports the idea that everyone and every idea should be challenged. That process will expose the good, the bad, and the otherwise, and generally eliminate the worst abuses. Thus, everyone is encouraged to speak up when they observe a problem In faith, there is enough light for those who want to believe and enough shadows to blind those who don’t. There is a problem in that there are infinite ways to believe an infinity of imaginary things and only one way of doubting – to doubt. Unfortunately, it is much easier to organize people to a belief than to doubt and to set them into a fighting mood. Man is so made that if he is told often enough that he is a fool, he believes it. That assertion is perhaps intended as a sarcastic joke. Everyone considers himself to be above average in intelligence, wisdom, and morality. People almost invariably arrive at their beliefs not on the basis of proof but on the basis of what they find attractive. If this is true, then Pascal’s work on creating axiomatic driven human behavior is a waste of time. It is even more complex than Kant’s Categorical Imperative, which is also unworkable. But, what is workable is to present ideas in a story format that is attractive, which obeys his observation. All that tends not to charity is figurative. The sole aim of the Scripture is charity. It would appear that Jesus’ message was to help other people to attain the highest level of approaching a heavenly state. The Beatitudes is a ladder to heaven, and his Golden Rule, “All things whatsoever, men should do to you, do you even-so unto them,” is the active process for helping them and yourself. It isn’t charity; it is kindness. Charity is helping unfortunate others; kindness is helping everyone to achieve a higher level toward their perfection. Logic has borrowed, perhaps, the rules of geometry without comprehending their force it does not thence follow that they have entered into the spirit of geometry, and I should be greatly averse to placing them on a level with that science that teaches the true method of directing reason. This is an example of applied convergence, where two seeming remote realms of human endeavor have an even more abstract driving force. When this type of action is observed, it is a strong indicator that other applications of this driving force are probably available for use in remote fields. One of the principal reasons that diverts those who are entering upon this knowledge so much from the true path which they should follow is the fancy that they take at the outset that good things are inaccessible, giving them the name great, lofty, elevated, sublime. This destroys everything. I would call them low, common, familiar: these names suit it better; I hate such inflated expressions. It is strange that the Stoics weren’t more popular with seekers, as their stated goal was to find tranquility in the simply attained things available to everyone. Theirs was only a habit of changing one’s attention from those things difficult to attain to those which were easy. In Pascal’s terms to change from the pursuit of the sublime to the acceptance of the common
No religion except ours has taught that man is born in sin; none of the philosophical sects has admitted it; none, therefore, has spoken the truth. Stated more strongly, this claims a baby is born a religious criminal and then condemns all other religions for not accusing their children of being born criminals. The Eveish Selection theory of humanity would claim the precise opposite, that normal humans are born with a natural propensity to be good, and it is only from faulty environmental circumstances that they become antisocial.
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