Sooner I'd try to change history than turn political, than try convincing others to write letters or to vote or to march or to do something they didn't already feel like doing.
Absurdum est ut alios regat, qui seipsum regere nescit=--It is absurd that he should govern others, who knows not how to govern himself.
Wearers of rings and chains! / Pray do not take the pains / To set me right. / In vain my faults ye quote; / I write as others wrote / On Sunium's height.
The figures of men have gestures which correspond to what they are doing, so that in seeing them you understand what they are thinking of and saying; and these will be learned well by him who will copy the gestures of the dumb, for they speak by the gestures of their hands, their eyes, their brows and their whole person, when they wish to express the purpose of their mind. And do not mock me because I suggest a dumb teacher for the teaching of an art of which he is himself ignorant, because he will teach you better by his gestures than all the others with their words. And despise not such advice because they are the masters of gesture, and understand at a {118} distance what a man is talking of if he suits the actions of the hands to the words.
Is then the soul too noble a subject for the feeble light of man? Let us then abase the soul to matter, and see if she knows whereof is made the very body which she animates, and those others which she contemplates and moves at her will. On this subject what have those great dogmatists known who are ignorant of nothing?
He little merits bliss who others can annoy.
Contentment is to refrain from coveting what others have.
External success has to do with people who may see me as a model, or an example, or a representative. As much as I may dislike or want to reject that responsibility, this is something that comes with public success. It's important to give others a sense of hope that it is possible and you can come from really different places in the world and find your own place in the world that's unique for yourself.
Small have continued plodders ever won / Save bare authority from others' books.
It is good to rub and polish our brains against that of others.
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.
To get others to come into our ways of thinking, we must go over to theirs; and it is necessary to follow, in order to lead.
Each of us develops a moral compass (some stronger than others, to be sure) as we make our way through the world. This is for the most part a wonderful thing. Who wants to live in a world where people run around with no regard for the difference between right and wrong?
They sin who tell us love can die; With life all other passions fly, All others are but vanity. Love is indestructible, Its holy flame forever burneth; From heaven it came, to heaven returneth. It soweth here with toil and care, But the harvest-time of love is there.
You cannot climb a ladder by pushing others down.
Thou must learn to break thine own will in many things if thou wilt have peace and concord with others.
There is an ill-breeding to which, whatever our rank and nature, we are almost equally sensitive,--the ill-breeding that comes from want of consideration for others.--_Bulwer-Lytton._
He that undervalues himself will undervalue others, and he that undervalues others will oppress them.
Recognizing as I do that I cannot make use of {5} subject matter which is useful and delightful, since my predecessors have exhausted the useful and necessary themes, I shall do as the man who by reason of his poverty arrives last at the fair, and cannot do otherwise than purchase what has already been seen by others and not accepted, but rejected by them as being of little value. I shall place this despised and rejected merchandise, which remains over after many have bought, on my poor pack, and I shall go and distribute it, not in the big cities, but in the poor towns, and take such reward as my goods deserve.
O, wad some Power the giftie gie us To see oursels as others see us! It wad frae monie a blunder free us, An' foolish notion. What airs in dress an' gait wad lea'e us An' ev'n Devotion.
It is by being conversant with the inventions of others that we learn to invent, as by reading the thoughts of others we learn to think.
Kings' caff= (chaff) =is better than ither folk's corn=, _i.e._, perquisites in his service are better than the wages others give.
The secret to success in business, and in life, is to serve others. Put others first in all you do.
Art is a human activity having for its purpose the transmission to others of the highest and best feelings to which men have risen.
Miserum est aliorum incumbere fam? / Ne collapsa ruant subductis tecta columnis=--It is a wretched thing to lean for support on the reputation of others, lest the roof should fall in ruins when the pillars are withdrawn.
So with pictures seen from too near or too far; there is but one precise point from which to look at them, all others are too near or too far, too high or too low. Perspective determines that precise point in the art of painting. But who shall determine it in truth or morals?
We must keep our dignity before others. Unless we do that, we expose ourselves to insult.
All animals are equal but some animals are more equal than others.
The natural qualities pass over all others and mount upon the head.
The irony of history is nowhere more apparent than in science. Here we see the men, over whose minds the coming events of the world of biology cast their shadows, doing their best to spoil their case in stating it; while the man who represented sound scientific method is doing his best to stay the inevitable progress of thought and bolster up antiquated traditions. The progress of knowledge during the last seventy years enables us to see that neither Geoffroy, nor Cuvier, was altogether right nor altogether wrong; and that they were meant to hunt m couples instead of pulling against one another. Science has need of servants of very different qualifications; of artistic constructors no less than of men of business; of people to design her palaces and of others to see that the materials are sound and well-fitted together; of some to spur investigators, and of others to keep their heads cool. The only would-be servants, who are entirely unprofitable, are those who do not take the trouble to interrogate Nature, but imagine vain things about her; and spin, from their inner consciousness, webs, as exquisitely symmetrical as those of the most geometrical of spiders, but alas! as easily torn to pieces by some inconsidered bluebottle of a fact.
If you would have it well done, you must do it yourself; you must not leave it to others.
Do not compare yourself to others. If you do so, you are insulting yourself.
Christ saw that men took life painfully. To some it was a weariness, to others a failure, to many a tragedy, to all a struggle and a pain. How to carry this burden of life had been the whole world's problem. It is still the whole world's problem. And here is Christ's solution. "Carry it as I do. Take life as I take it. Look at it from My point of view. Interpret it upon My principles. Take My yoke and learn of Me, and you will find it easy. For My yoke is easy, works easily, sits right upon the shoulders, and THEREFORE My burden is light." Pax Vobiscum, p. 44.
Teach me to feel another's woe, / To hide the fault I see; / That mercy I to others show, / That mercy show to me.
How mysterious all this suffering is, particularly when it produces such prostration that it must lose all that elevating power which one knows suffering does exercise in many cases. It seems sometimes as if a large debt of suffering had to be paid off, and that some are chosen to pay a large, very large sum, so that others may go free. We have our own burden to bear, but it is a burden that seems to make other things easy to bear--it strengthens even when it seems to crush. But how could one bear that complete prostration of all powers which must make death seem so much preferable to life. And yet life goes on, and people care about a hundred little things, and break their hearts if they do not get them.
Women always show more taste in adorning others than themselves; and the reason is, that their persons are like their hearts--they read another's better than they can their own.
He who strikes terror into others is himself in continual fear.
My intent is to tell the truth as I know it, realizing that what is true for me may be blasphemy for others.
At times like the present, when the evils of unsound finance threaten us, the speculator may anticipate a harvest gathered from the misfortune of others, the capitalist may protect himself by hoarding or may even find profit in the fluctuations of values; but the wage earner — the first to be injured by a depreciated currency and the last to receive the benefit of its correction — is practically defenseless. [Annual message to Congress,1888.]
"I fly from pleasure," said the prince, "because pleasure has ceased to please; I am lonely because I am miserable, and am unwilling to cloud with my presence the happiness of others."
He is great who is what he is from nature, and who never reminds us of others.
Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.
Thou shalt know by experience how salt the savor is of others' bread, and how sad a path it is to climb and descend another's stairs.--_Dante._
Nostra nos sine comparatione delectant; nunquam erit felix quem torquebit felicior=--What we have pleases us if we do not compare it with what others have; he never will be happy to whom a happier is a torture.
As a matter of fact, men sin, and the consequences of their sins affect endless generations of their progeny. Men are tempted, men are punished for the sins of others without merit or demerit of their own; and they are tormented for their evil deeds as long as their consciousness lasts.
To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.
'T is better to be vile than vile esteem'd, When not to be receives reproach of being; And the just pleasure lost which is so deem'd, Not by our feeling, but by others' seeing.
The great end of life is not knowledge, but action. What men need is, as much knowledge as they can assimilate and organise into a basis for action; give them more and it may become injurious. One knows people who are as heavy and stupid from undigested learning as others are from over-fulness of meat and drink.
The providence of God has established such an order in the world, that of all which belongs to us, the least valuable parts can alone fall under the will of others.
Some say, compar'd to Bononcini, That Mynheer Handel 's but a ninny; Others aver that he to Handel Is scarcely fit to hold a candle. Strange all this difference should be 'Twixt Tweedledum and Tweedledee.
Vanity and pride are different things, though the words are often used synonymously. A person may be proud without being vain. Pride relates more to our opinion of ourselves, vanity to what we would have others think of us.
All men seek happiness. To this there is no exception, what different means soever they employ, all tend to this goal. The reason that some men go to the wars and others avoid them is but the same desire attended in each with different views. Our will makes no step but towards this object. This is the motive of every action of every man, even of him who hangs himself.
Tanti eris aliis, quanti tibi fueris=--You will be of as much value to others as you have been to yourself.
Improbis aliena virtus semper formidolosa est=--To wicked men the virtue of others is always matter of dread.
He who means to teach others may indeed often suppress the best of what he knows, but he must not himself be half-instructed.
Excess profits are made by others; our own profits are merely the fitting rewards of diligence.
One thing is necessary above all things in order to live peaceably with people, that is, in Latin, _Humanitas_, German, _Menschlichkeit_. It is difficult to describe, but it is to claim as little as possible from others, neither an obliging temper nor gratitude, and yet to do all one can to please others, yet without expecting them always to find it out. As men are made up of contradictions they are the more grateful and friendly the less they see that we expect gratitude and friendliness. Even the least cultivated people have their good points, and it is not only far better but far more interesting if one takes trouble to find out the best side and motives of people, rather than the worst and most selfish.... Life is an art, and more difficult than Sanscrit or anything else.
None are more unjust in their judgments of others than those who have a high opinion of themselves.
Wise men don't need to prove their point; men who need to prove their point aren't wise. The Master has no possessions. The more he does for others, the happier he is. The more he gives to others, the wealthier he is. The Tao nourishes by not forcing. By not dominating, the Master leads.
Property is surely a right of mankind as real as liberty. Perhaps, at first, prejudice, habit, shame or fear, principle or religion, would restrain the poor from attacking the rich, and the idle from usurping on the industrious; but the time would not be long before courage and enterprise would come, and pretexts be invented by degrees, to countenance the majority in dividing all the property among them, or at least, in sharing it equally with its present possessors. Debts would be abolished first; taxes laid heavy on the rich, and not at all on others; and at last a downright equal division of every thing be demanded, and voted. What would be the consequence of this? The idle, the vicious, the intemperate, would rush into the utmost extravagance of debauchery, sell and spend all their share, and then demand a new division of those who purchased from them. The moment the idea is admitted into society, that property is not as sacred as the laws of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence .… [ The Works of John Adams , “A Defense of the Constitutions of Government in the United States of America,” by Charles Francis Adams, Vol. IX, Freeport, NY: Books for Libraries Press, pp. 376-377.]
He who is conscious of guilt cannot bear the innocence of others: he tries to reduce other characters to his own level.
Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, 'Who am I to be brilliant, gorgeous, talented, fabulous?' Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.
The volume herewith presented is the natural result of the compiler's habit of transferring and classifying significant passages from known authors. No special course of reading has been pursued, the thoughts being culled from foreign and native tongues--from the moss-grown tomes of ancient literature and the verdant fields of to-day. The terse periods of others, appropriately quoted, become in a degree our own; and a just estimation is very nearly allied to originality, or, as the author of _Vanity Fair_ tells us, "Next to excellence is the appreciation of it." Without indorsing the idea of a modern authority that the multiplicity of facts and writings is becoming so great that every available book must soon be composed of extracts only, still it is believed that such a volume as "Pearls of Thought" will serve the interest of general literature, and especially stimulate the mind of the thoughtful reader to further research. The pleasant duty of the compiler has been to follow the expressive idea of Colton, and he has made the same use of books as a bee does of flowers,--she steals the sweets from them, but does not injure them.
The great moments of life are but moments like the others. Your doom is spoken in a word or two. A single look from the eyes, a mere pressure of the hand, may decide it; or of the lips, though they cannot speak.
There is a question which has probably been asked by every human heart--Granting that the soul cannot, without self-contradiction, be mortal, will that soul be itself, know itself, and will it know others whom it has known before? For the next life, it is said, would not be worth living if the soul did not recollect itself, recognise not only itself, but those whom it has known and loved on earth. Here analogy alone can supply some kind of answer: 'It will be hereafter as it has been' is not, in the absence of any evidence to the contrary, an argument that can be treated with contempt. Our soul here may be said to have risen without any recollection of itself and of the circumstances of its former existence. But it has within it the consciousness of its eternity, and the conception of a beginning is as impossible for it as that of an end, and if souls were to meet again hereafter as they met in this life, as they loved in this life, without knowing that they had met and loved before, would the next life be so very different from what this life has been here on earth--would it be so utterly intolerable and really not worth living?
Having considered how it comes that there are so many false miracles, false revelations, castings of lots, etc., it has appeared to me that the real cause is that there are true ones, for it would not be possible that there should be so many false miracles unless there were true, nor so many false revelations unless there were true, nor so many false religions unless there were one that is true. For if all this had never been, it is impossible that men should have imagined it, and still more impossible that so many others should have believed it. But as there have been very great things which are true and as they have been believed by great men; this impression has been produced, that almost everybody has been made capable of believing the false also; and thus instead of concluding that there are no true miracles since there are so many false, we must on the contrary say that there are true miracles since there are so many false, and that false miracles only exist for the reason that there are true; so also that there are false religions only because there is one that is true.--The objection to this is that savages have a religion. But this is because they have heard speak of the true, as appears by Saint Andrew's cross, the deluge, the circumcision, etc.--This comes from the fact that the spirit of man, finding itself inclined to that side by truth, becomes therefore susceptible of all the falsehoods of that....
As people become aware of the finitude of their life, they do not ask for much. They do not seek more riches. They do not seek more power. They ask only to be permitted, insofar as possible, to keep shaping the story of their life in this world-- to make choices and sustain connections to others according to their own priorities. In modern society, we have come to assume that debility and dependence rule out such autonomy.
God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.
There is something very awful in this life, and it is not right to try to forget it. It is well to be reminded by the trials of others of what may befall us, and what is kept from us only by the love of our Father in heaven, not by any merit of our own.
Du hast das nicht, was andre haben, / Und andern mangeln deine Gabe; / Aus dieser Unvollkommenheit / Entspringt die Geselligkeit=--Thou hast not what others have, and others want what has been given thee; out of such defect springs good-fellowship.
No man is good but as he wishes the good of others.
Plays round the head, but comes not to the heart. One self-approving hour whole years outweighs Of stupid starers and of loud huzzas; And more true joy Marcellus exil'd feels Than C?sar with a senate at his heels. In parts superior what advantage lies? Tell (for you can) what is it to be wise? 'T is but to know how little can be known; To see all others' faults, and feel our own.
From childhood's hour I have not been As others were I have not seen As others saw I could not bring My passions from a common spring From the same source I have not taken My sorrow I could not awaken My heart to joy at the same tone And all I lov'd I lov'd alone.
Man is then only disguise, falsehood, and hypocrisy, both in himself and with regard to others. He will not be told the truth, he avoids telling it to others, and all these tendencies, so far removed from justice and reason, have their natural roots in his heart.
A day wasted on others is not wasted on one's self.
No kind action ever stops with itself. One kind action leads to another. Good example is followed. A single act of kindness throws out roots in all directions, and the roots spring up and make new trees. The greatest work that kindness does to others is that it makes them kind themselves.
_The Stoics._--They conclude that what has been done once may be done always, and that because the desire of glory gives some degree of power to those possessed by it, others can easily do the same.
Always put the best interpretation on a tenet. Why not on Christianity, wholesome, sweet, and poetic? It is the record of a pure and holy soul, humble, absolutely disinterested, a truth-speaker, and bent on serving, teaching, and uplifting men. Christianity taught the capacity, the element, to love the All-perfect without a stingy bargain for personal happiness. It taught that to love him was happiness,--to love him in others' virtues.--_Emerson._
Freedom is a mystical truth \x97 Its expressed best in The Brothers Karamazov, the chapter when the Grand Inquisitor confronted the returned Christ. The freedom that Christ gave the world was the freedom of being an individual, in a collectivity, of basing ones life on love, as distinct from power, of seeking the good of others rather than nourishing ones own ego. That was liberation. And the Chief Inquisitor, who speaks for every dictator, every millionaire, every ideologue that's ever been, says we can't have it. Go away. Stay away.
So soon as people try honestly to see all they can of anything, they come to a point where a noble dimness begins. They see more than others; but the consequence of their seeing more is, that they feel they cannot see at all; and the more intense their perception, the more the crowd of things which they partly see will multiply upon them.
Je sais a mon pot comment les autres bouillent=--I can tell by my own pot how others boil.