Quotes of All Topics . Occasions . Authors
If to take up books were to take them in, and if to see them were to consider them, and to run through them were to grasp them, I should be wrong to make myself out quite as ignorant as I say I am.
No one but yourself knows whether you are cowardly and cruel, or loyal and devout; others do not see you; they surmise you by uncertain conjectures; they perceive not so much your nature as your art.
The corruption of the age is made up by the particular contribution of every individual man; some contribute treachery, others injustice, atheism, tyranny, avarice, cruelty, according to their power.
The wise man should withdraw his soul within, out of the crowd, and keep it in freedom and power to judge things freely; but as for externals, he should wholly follow the accepted fashions and forms.
"Ultimately the bond of all companionship, whether in marriage or in friendship, is conversation." -If you press me to say why I loved him, I can say no more than it was because he was he and I was I.
Nature has made us a present of a broad capacity for entertaining ourselves apart, and often calls us to do so, to teach us that we owe ourselves in part to society, but in the best part to ourselves.
Human understanding is marvellously enlightened by daily conversation with men, for we are, otherwise, compressed and heaped up in ourselves, and have our sight limited to the length of our own noses.
In order always to learn something from others (which is the finest school there can be), I observe in my travels this practice: I always steer those with whom I talk back to the things they know best.
If I am to serve as an instrument of deceit, at least let it be with a clear conscience. I do not want to be considered either so affectionate or so loyal a servant as to be found fit to betray anyone.
Every one is well or ill at ease, according as he finds himself! not he whom the world believes, but he who believes himself to be so, is content; and in him alone belief gives itself being and reality
There is no pleasure to me without communication: there is not so much as a sprightly thought comes into my mind that it does not grieve me to have produced alone, and that I have no one to tell it to.
I do not portray the thing in itself. I portray the passage; not a passing from one age to another, or, as the people put it, from seven years to seven years, but from day to day, from minute to minute.
It is a disaster that wisdom forbids you to be satisfied with yourself and always sends you away dissatisfied and fearful, whereas stubbornness and foolhardiness fill their hosts with joy and assurance.
Aesop, that great man, saw his master making water as he walked. "What!" he said, "Must we void ourselves as we run?" Use our timeas best we may, yet a great part of it will still be idly and ill spent.
Each man calls barbarism whatever is not his own practice; for indeed it seems we have no other test of truth and reason than the example and pattern of the opinions and customs of the country we live in
God is favorable to those whom he makes to die by degrees; 'tis the only benefit of old age. The last death will be so much the less painful: it will kill but a quarter of a man or but half a one at most.
Tis well for old age that it is always accompanied with want of perception, ignorance, and a facility of being deceived. For should we see how we are used and would not acquiesce, what would become of us?
That is why Bias jested with those who were going through the perils of a great storm with him and calling on the gods for help: "Shut up," he said, "so that they do not realize that you are here with me.
Those sciences which govern the morals of mankind, such as Theology and Philosophy, make everything their concern: no activity is so private or so secret as to escape their attention or their jurisdiction.
Those who give the first shock to a state are the first overwhelmed in its ruin; the fruits of public commotion are seldom enjoyed by him who was the first mover; he only beats the water for another's net.
I would rather produce my passions than brood over them at my expense; they grow languid when they have vent and expression. It is better that their point should operate outwardly than be turned against us.
Whatever is preached to us, and whatever we learn, we should still remember that it is man that gives, and man that receives; it is a mortal hand that presents it to us, it is a mortal hand that accepts it.
If not for that of conscience, yet at least for ambition's sake, let us reject ambition, let us disdain that thirst of honor and renown, so low and mendicant; that it makes us beg it of all sorts of people.
The beginnings of all things are weak and tender. We must therefore be clear-sighted in the beginnings, for, as in their budding we discern not the danger, so in their full growth we perceive not the remedy.
Other passions have objects to flatter them, and seem to content and satisfy them for a while; there is power in ambition, pleasure in luxury, and pelf in covetousness; but envy can gain nothing but vexation.
'As a man who knows how to make his education into a rule of life not a means of showing off; who can control himself and obey his own principles.' The true mirror of our discourse is the course of our lives.
Lay a beam between these two towers of such width as we need to walk on: there is no philosophical wisdom of such great firmness that it can give us courage to walk on it as we should if it were on the ground.
A young man ought to cross his own rules, to awake his vigor, and to keep it from growing faint and rusty. And there is no course of life so weak and sottish as that which is carried on by rule and discipline.
I agree that we should work and prolong the functions of life as far as we can, and hope that Death may find me planting my cabbages, but indifferent to him and still more to the unfinished state of my garden.
I do not correct my first imaginings by my second--well, yes, perhaps a word or so, but only to vary, not to delete. I want to represent the course of my humors and I want people to see each part at its birth.
We are born to inquire after truth; it belongs to a greater power to possess it. It is not, as Democritus said, hid in the bottom of the deeps, but rather elevated to an infinite height in the divine knowledge.
What harm cause not those huge draughts or pictures which wanton youth with chalk or coals draw in each passage, wall or stairs of our great houses, whence a cruel contempt of our natural store is bred in them?
It is not reasonable that art should win the place of honor over our great and powerful mother Nature. We have so overloaded the beauty and richness of her works by our inventions that we have quite smothered her.
I have a vocabulary all my own. I "pass the time" when it is wet and disagreeable. When it is fine I do not wish to pass it; I ruminate it and hold on to it. We should hasten over the bad, and settle upon the good.
If virtue cannot shine bright, but by the conflict of contrary appetites, shall we then say that she cannot subsist without the assistance of vice, and that it is from her that she derives her reputation and honor?
Their [the Skeptics'] way of speaking is: "I settle nothing. . . . I do not understand it. . . . Nothing seems true that may not seem false." Their sacramental word is . . . , which is to say, I suspend my judgment.
Judgement holds in me a magisterial seat, at least it carefully tries to. It lets my feelings go their way, both hatred and friendship, even the friendship I bear myself, without being changed and corrupted by them.
Most of our occupations are low comedy.... We must play our part duly, but as the part of a borrowed character. Of the mask and appearance we must not make a real essence, nor of what is foreign what is our very own.
We took advantage of [the Indians'] ignorance and inexperience to incline them the more easily toward treachery, lewdness, avarice, and every sort of inhumanity and cruelty, after the example and pattern of our ways.
There is the name and the thing; the name is a sound which sets a mark on and denotes the thing. The name is no part of the thing nor of the substance; it is an extraneous piece added to the thing, and outside of it.
The pleasure we hold in esteem for the course of our lives ought to have a greater share of our time dedicated to it; we should refuse no occasion nor omit any opportunity of drinking, and always have it in our minds.
Each person calls barbarism whatever is not his or her own practice.... We may call Cannibals barbarians, in respect to the rulesof reason, but not in respect to ourselves, who surpass them in every kind of barbarity.
Petty vexations may at times be petty, but still they are vexations. The smallest and most inconsiderable annoyances are the most piercing. As small letters weary the eye most, so the smallest affairs disturb us most.
After a tongue has once got the knack of lying, it is not to be imagined how impossible almost it is to reclaim it. Whence it comes to pass, that we see some men, who are otherwise very honest, so subject to this vice.
The share we have in the knowledge of truth, such as it is, has not been acquired by our own powers. God has taught ushis wonderful secrets; our faith is not of our acquiring, it is purely the gift of another's bounty.
If people must be talking about me, I would have it to be truthfully and justly. I would willingly return from the next world to contradict any person who described me other than I was, although he did it to honour me.
My opinion is that we must lend ourselves to others and give ourselves only to ourselves. If my will happened to be prone to mortgage and attach itself, I would not last: I am too tender, both by nature and by practice.
The advantage of living is not measured by length, but by use; some men have lived long, and lived little; attend to it while you are in it. It lies in your will, not in the number of years, for you to have lived enough.
If my intentions were not to be read in my eyes and voice, I should not have survived so long without quarrels and without harm, seeing the indiscreet freedom with which I say, right or wrong, whatever comes into my head.
The bees pillage the flowers here and there but they make honey of them which is all their own; it is no longer thyme or marjolaine: so the pieces borrowed from others he will transform and mix up into a work all his own.