In countries and epochs in which communication is impeded, soon all other liberties wither; discussion dies by inanition, ignorance of the opinion of others becomes rampant, imposed opinions triumph. … Intolerance is inclined to censor, and censorship promotes ignorance of the arguments of others and thus intolerance itself: a rigid, vicious circle that is hard to break.
Life is too short to waste any amount of time on wondering what other people think about you. In the first place, if they had better things going on in their lives, they wouldn't have the time to sit around and talk about you. What's important to me is not others' opinions of me, but what's important to me is my opinion of myself.
All opinions are not equal. Some are a very great deal more robust, sophisticated and well supported in logic and argument than others.
A rationalist is simply someone for whom it is more important to learn than to be proved right; someone who is willing to learn from others — not by simply taking over another's opinions, but by gladly allowing others to criticize his ideas and by gladly criticizing the ideas of others. The emphasis here is on the idea of criticism or, to be more precise, critical discussion. The genuine rationalist does not think that he or anyone else is in possession of the truth; nor does he think that mere criticism as such helps us achieve new ideas. But he does think that, in the sphere of ideas, only critical discussion can help us sort the wheat from the chaff. He is well aware that acceptance or rejection of an idea is never a purely rational matter; but he thinks that only critical discussion can give us the maturity to see an idea from more and more sides and to make a correct judgement of it.
Certainly while a man is painting he should not be loth to hear every opinion: since we know well that a man, although he be not a painter, is cognizant of the forms of another man, and will be able to judge them, whether he is hump-backed or has a shoulder too high or too low, or whether he has a large mouth or nose, or other defects. And if we know that men are capable of giving a correct judgement on the works of nature, much more ought we to acknowledge their competence to judge our faults, since we know how greatly a man may be deceived in {114} his own work; and if thou art not conscious of this in thyself, study it in others and thou wilt profit by their faults. Therefore be desirous to bear with patience the opinions of others, and consider and reflect well whether he who blames has good ground or not to blame thee, and if thou thinkest that he has, amend thy work; and if not, act as though thou hadst not heard him, and if he should be a man thou esteemest show him by reasoning where his mistake lies.
We ought not, in general, to take the opinions of others upon trust, but to reason and judge for ourselves.
Your time is limited, so don't waste it living someone else's life. Don't be trapped by dogma — which is living with the results of other people's thinking. Don't let the noise of others' opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.
The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading him or entreating him, but not for compelling him, or visiting him with any evil, in case he do otherwise.
Candor is a proof of both a just frame of mind, and of a good tone of breeding. It is a quality that belongs, equally to the honest man and to the gentleman: to the first, as doing to others as we would ourselves be done by; to the last, as indispensable to the liberality of the character. By candor we are not to understand trifling and uncalled for expositions of truth; but a sentiment that proves a conviction of the necessity of speaking truth, when speaking at all; a contempt for all designing evasions of our real opinions; and a deep conviction that he who deceives by necessary implication, deceives willfully. In all the general concerns, the publick has a right to be treated with candor. Without this manly and truly republican quality, republican because no power exists in the country to intimidate any from its exhibition, the institutions are converted into a stupendous fraud.
I am not so enamored of my own opinions that I disregard what others may think of them. I am aware that a philosopher's ideas are not subject to the judgement of ordinary persons, because it is his endeavor to seek the truth in all things, to the extent permitted to human reason by God. Yet I hold that completely erroneous views should be shunned.
It is often easier, as well as more advantageous, to conform to the opinions of others than to persuade them into ours.
The best rules to form a young man are, to talk little, to hear much, to reflect alone upon what has passed in company, to distrust one's own opinions, and value others' that deserve it.
I made it a rule to forbear all direct contradictions to the sentiments of
of every word or expression in the language that imported a fixed opinion,
such as "certainly", "undoubtedly", etc. I adopted instead of them "I
conceive", "I apprehend", or "I imagine" a thing to be so or so; or "so it
appears to me at present".
When another asserted something that I thought an error, I denied myself the
pleasure of contradicting him abruptly, and of showing him immediately some
absurdity in his proposition. In answering I began by observing that in
certain cases or circumstances his opinion would be right, but in the present
case there appeared or seemed to me some difference, etc.
I soon found the advantage of this change in my manner; the conversations I
engaged in went on more pleasantly. The modest way in which I proposed my
less mortification when I was found to be in the wrong, and I more easily
prevailed with others to give up their mistakes and join with me when I
happened to be in the right.
-- Autobiography of Benjamin Franklin
I am approached with the most opposite opinions and advice, and by men who are equally certain that they represent the divine will. I am sure that either the one or the other is mistaken in the belief, and perhaps in some respects, both. I hope it will not be irreverent of me to say that if it is probable that God would reveal his will to others on a point so connected with my duty, it might be supposed he would reveal it directly to me. -- Abraham Lincoln
I made it a rule to forbear all direct contradictions to the sentiments of others, and all positive assertion of my own. I even forbade myself the use of every word or expression in the language that imported a fixed opinion, such as "certainly", "undoubtedly", etc. I adopted instead of them "I conceive", "I apprehend", or "I imagine" a thing to be so or so; or "so it appears to me at present". When another asserted something that I thought an error, I denied myself the pleasure of contradicting him abruptly, and of showing him immediately some absurdity in his proposition. In answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appeared or semed to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engaged in went on more pleasantly. The modest way in which I proposed my opinions procured them a readier reception and less contradiction. I had less mortification when I was found to be in the wrong, and I more easily prevailed with others to give up their mistakes and join with me when I happened to be in the right. -- Autobiography of Benjamin Franklin
Therefore a wise prince ought to hold a third course by choosing the wise men in his state, and giving to them only the liberty of speaking the truth to him, and then only of those things of which he inquires, and of none others; but he ought to question them upon everything, and listen to their opinions, and afterwards form his own conclusions. With these councillors, separately and collectively, he ought to carry himself in such a way that each of them should know that, the more freely he shall speak, the more he shall be preferred; outside of these, he should listen to no one, pursue the thing resolved on, and be steadfast in his resolutions. He who does otherwise is either overthrown by flatterers, or is so often changed by varying opinions that he falls into contempt.
2. There never was a new prince who has disarmed his subjects; rather when he has found them disarmed he has always armed them, because, by arming them, those arms become yours, those men who were distrusted become faithful, and those who were faithful are kept so, and your subjects become your adherents. And whereas all subjects cannot be armed, yet when those whom you do arm are benefited, the others can be handled more freely, and this difference in their treatment, which they quite understand, makes the former your dependents, and the latter, considering it to be necessary that those who have the most danger and service should have the most reward, excuse you. But when you disarm them, you at once offend them by showing that you distrust them, either for cowardice or for want of loyalty, and either of these opinions breeds hatred against you. And because you cannot remain unarmed, it follows that you turn to mercenaries, which are of the character already shown; even if they should be good they would not be sufficient to defend you against powerful enemies and distrusted subjects. Therefore, as I have said, a new prince in a new principality has always distributed arms. Histories are full of examples. But when a prince acquires a new state, which he adds as a province to his old one, then it is necessary to disarm the men of that state, except those who have been his adherents in acquiring it; and these again, with time and opportunity, should be rendered soft and effeminate; and matters should be managed in such a way that all the armed men in the state shall be your own soldiers who in your old state were living near you.
"Dear boy," he returned, "there's disguising wigs can be bought for money, and there's hair powder, and spectacles, and black clothes,--shorts and what not. Others has done it safe afore, and what others has done afore, others can do agen. As to the where and how of living, dear boy, give me your own opinions on it."
The discussion began. Bennigsen did not yet consider his game lost. Admitting the view of Barclay and others that a defensive battle at Fili was impossible, but imbued with Russian patriotism and the love of Moscow, he proposed to move troops from the right to the left flank during the night and attack the French right flank the following day. Opinions were divided, and arguments were advanced for and against that project. Ermolov, Dokhturov, and Raevski agreed with Bennigsen. Whether feeling it necessary to make a sacrifice before abandoning the capital or guided by other, personal considerations, these generals seemed not to understand that this council could not alter the inevitable course of events and that Moscow was in effect already abandoned. The other generals, however, understood it and, leaving aside the question of Moscow, spoke of the direction the army should take in its retreat. Malasha, who kept her eyes fixed on what was going on before her, understood the meaning of the council differently. It seemed to her that it was only a personal struggle between "Granddad" and "Long-coat" as she termed Bennigsen. She saw that they grew spiteful when they spoke to one another, and in her heart she sided with "Granddad." In the midst of the conversation she noticed "Granddad" give Bennigsen a quick, subtle glance, and then to her joys she saw that "Granddad" said something to "Long-coat" which settled him. Bennigsen suddenly reddened and paced angrily up and down the room. What so affected him was Kutuzov's calm and quiet comment on the advantage or disadvantage of Bennigsen's proposal to move troops by night from the right to the left flank to attack the French right wing.
“Oh, yes, I am a member of the Committee. I make no secret of my political opinions, but the others do not mind, because they know I do not believe in opposing the will of the majority.... I have refused to take any action in the present civil war, however, for I do not believe in taking up arms against my brother Russians....”
The crowd drew up to the large table, at which sat gray-haired or bald seventy-year-old magnates, uniformed and besashed almost all of whom Pierre had seen in their own homes with their buffoons, or playing boston at the clubs. With an incessant hum of voices the crowd advanced to the table. Pressed by the throng against the high backs of the chairs, the orators spoke one after another and sometimes two together. Those standing behind noticed what a speaker omitted to say and hastened to supply it. Others in that heat and crush racked their brains to find some thought and hastened to utter it. The old magnates, whom Pierre knew, sat and turned to look first at one and then at another, and their faces for the most part only expressed the fact that they found it very hot. Pierre, however, felt excited, and the general desire to show that they were ready to go to all lengths--which found expression in the tones and looks more than in the substance of the speeches--infected him too. He did not renounce his opinions, but felt himself in some way to blame and wished to justify himself.
"As to life in a prison, of course there may be two opinions," said the prince. "I once heard the story of a man who lived twelve years in a prison--I heard it from the man himself. He was one of the persons under treatment with my professor; he had fits, and attacks of melancholy, then he would weep, and once he tried to commit suicide. _His_ life in prison was sad enough; his only acquaintances were spiders and a tree that grew outside his grating-but I think I had better tell you of another man I met last year. There was a very strange feature in this case, strange because of its extremely rare occurrence. This man had once been brought to the scaffold in company with several others, and had had the sentence of death by shooting passed upon him for some political crime. Twenty minutes later he had been reprieved and some other punishment substituted; but the interval between the two sentences, twenty minutes, or at least a quarter of an hour, had been passed in the certainty that within a few minutes he must die. I was very anxious to hear him speak of his impressions during that dreadful time, and I several times inquired of him as to what he thought and felt. He remembered everything with the most accurate and extraordinary distinctness, and declared that he would never forget a single iota of the experience.
But the opinions of jurists in International Law can have little more than the value of criticism and co-ordination. They have seldom served to make law, though they have the weight of all statements made by those who have made a special study of any branch of law, as to what they had gathered to be the existing practice at the time when they wrote, or as to the trend which they showed that practice might be taking. Great lawyers and writers like those we have mentioned, and such as Lord Mansfield, Sir William Scott, Chief-Justice Marshall and others, have done the work of classifying facts, deducing conclusions from them and connecting rules with psychological and ethical motives, and have thus sent a current of higher intelligence through the subject which has raised it to its present methodical form. Still International Law remained a wide field for controversy. Authors were agreed on general principles, but when these general principles were applied in practice, the shortcomings of unwritten usage often caused as much difficulty as that which the appeal to principles was intended to overcome. Entry: A
The present organization of the Quaker church is essentially democratic; every person born of Quaker parents is a member, and, together with those who have been admitted on their own request, is entitled to take part in the business assemblies of any meeting of which he or she is a member. The Society is organized as a series of subordinated meetings which recall to the mind the Presbyterian model. The "Preparative Meeting" usually consists of a single congregation; next in order comes the "Monthly Meeting," the executive body, usually embracing several Preparative Meetings called together, as its name indicates, monthly (in some cases less often); then the "Quarterly Meeting," embracing several Monthly Meetings; and lastly the "Yearly Meeting," embracing the whole of Great Britain (but not Ireland). After several yearly or "general" meetings had been held in different places at irregular intervals as need arose, the first of an uninterrupted series met in 1668. From that date until 1904 it was held in London. In 1905 it met in Leeds, and in 1908 in Birmingham. Its official title is "London Yearly Meeting." It is the legislative body of Friends in Great Britain. It considers questions of policy, and some of its sittings are conferences for the consideration of reports on religious, philanthropic, educational and social work which is carried on. Its sessions occupy a week in May of each year. Representatives are sent from each inferior to each superior meeting, but they have no precedence over others, and all Friends may attend any meeting and take part in any of which they are members. Formerly the system was double, the men and women meeting separately for their own appointed business. Of late years the meetings have been, for the most part, held jointly, with equal liberty for all men and women to state their opinions, and to serve on all committees and other appointments. The mode of conducting these meetings is noteworthy. A secretary or "clerk," as he is called, acts as chairman or president; there are no formal resolutions; and there is no voting or applause. The clerk ascertains what he considers to be the judgment of the assembly, and records it in a minute. The permanent standing committee of the Society is known as the "Meeting for Sufferings" (established in 1675), which took its rise in the days when the persecution of many Friends demanded the Christian care and material help of those who were able to give it. It is composed of representatives (men and women) sent by the quarterly meetings, and of all recorded Ministers and Elders. Its work is not confined to the interests of Friends; it is sensitive to the call of oppression and distress (e.g. a famine) in all parts of the world, it frequently raises large sums of money to alleviate the same, and intervenes, often successfully, and mostly without publicity, with those in authority who have the power to bring about an amelioration. Entry: 3
A considerable portion of Buxtorf's public life was spent in controversy regarding disputed points in biblical criticism, in reference to which he had to defend his father's views. The attitude of the Reformed churches at that time, as opposed to the Church of Rome, led them to maintain many opinions in regard to biblical questions which were not only erroneous, but altogether unnecessary for the stability of their position. Having renounced the dogma of an infallible church, it was deemed necessary to maintain as a counterpoise, not only that of an infallible Bible, but, as the necessary foundation of this, of a Bible which had been handed down from the earliest ages without the slightest textual alteration. Even the vowel points and accents were held to have been given by divine inspiration. The Massoretic text of the Old Testament, therefore, as compared either with that of the recently discovered Samaritan Pentateuch, or the Septuagint or of the Vulgate, alone contained the true words of the sacred writers. Although many of the Reformers, as well as learned Jews, had long seen that these assertions could not be made good, there had been as yet no formal controversy upon the subject. Louis Cappel (_q.v._) was the first effectually to dispel the illusions which had long prevailed by a work on the modern origin of the vowel points and accents. The elder Buxtorf had counselled him not to publish his work, pointing out the injury which it would do the Protestant cause, but Cappel sent his MS. to Thomas Erpenius of Leiden, the most learned orientalist of his day, by whom it was published in 1624, under the title _Arcanum Punctationis revelatum_, but without the author's name. The elder Buxtorf, though he lived five years after the publication of the work, made no public reply to it, and it was not until 1648 that Buxtorf junior published his _Tractatus de punctorum origine, antiquitate, et authoritate, oppositus Arcano punctationis revelato Ludovici Cappelli_. He tried to prove by copious citations from the rabbinical writers, and by arguments of various kinds, that the points, if not so ancient as the time of Moses, were at least as old as that of Ezra, and thus possessed the authority of divine inspiration. Unfortunately he allowed himself to employ contemptuous epithets towards Cappel, such as "innovator" and "visionary." Cappel speedily prepared a second edition of his work, in which, besides replying to the arguments of his opponent, and fortifying his position with new ones, he retorted his contumelious epithets with interest. Owing to various causes, however, this second edition did not see the light until 1685, when it was published at Amsterdam in the edition of his collected works. Besides this controversy, Buxtorf engaged in three others with the same antagonist, on the subject of the integrity of the Massoretic text of the Old Testament, on the antiquity of the present Hebrew characters, and on the Lord's Supper. In the two former Buxtorf supported the untenable position that the text of the Old Testament had been transmitted to us without any errors or alteration, and that the present square or so-called Chaldee characters were coeval with the original composition of the various books. These views were triumphantly refuted by his great opponent in his _Critica Sacra_, and in his _Diatriba veris et antiquis Ebraicorum literis_. Entry: A
DYER, THOMAS HENRY (1804-1888), English historical and antiquarian writer, was born in London on the 4th of May 1804. He was originally intended for a business career, and for some time acted as clerk in a West India house; but finding his services no longer required after the passing of the Negro Emancipation Act, he decided to devote himself to literature. In 1850 he published the _Life of Calvin_, a conscientious and on the whole impartial work, though the character of Calvin is somewhat harshly drawn, and his influence in the religious world generally is insufficiently appreciated. Dyer's first historical work was the _History of Modern Europe_ (1861-1864; 3rd ed. revised and continued to the end of the 19th century, by A. Hassall, 1901), a meritorious compilation and storehouse of facts, but not very readable. The _History of the City of Rome_ (1865) down to the end of the middle ages was followed by the _History of the Kings of Rome_ (1868), which, upholding against the German school the general credibility of the account of early Roman history, given in Livy and other classical authors, was violently attacked by J.R. Seeley and the _Saturday Review_, as showing ignorance of the comparative method. More favourable opinions of the work were expressed by others, but it is generally agreed that the author's scholarship is defective and that his views are far too conservative. _Roma Regalis_ (1872) and _A Plea for Livy_ (1873) were written in reply to his critics. Dyer frequently visited Greece and Italy, and his topographical works are probably his best; amongst these mention may be made of _Pompeii, its History, Buildings and Antiquities_ (1867, new ed. in Bohn's _Illustrated Library_), and _Ancient Athens, its History, Topography and Remains_ (1873). His last publication was _On Imitative Art_ (1882). He died at Bath on the 30th of January 1888. Entry: DYER