HKB
60 passages · search this phrase →
Often appears with: justice as a virtue · fate, destiny, and necessity · religious persecution and toleration · counsel and advisers to rulers · language, naming, and meaning · the passions and the emotions · honor, shame, and reputation · education and the training of the young · duty, conscience, and obligation · temperance and self-mastery · reason and the intellect · pleasure, pain, and the good life
Usually: argument (133) · detachment (109) · censure (72) · exhortation (68) · reflection (54) · skepticism (41) · temptation (28) · indignation (27) · narrative (25) · crisis of belief (24)
“Suppose that we were painting a statue, and some one came up to us and said, Why do you not put the most beautiful colours on the most beautiful parts of the body--the eyes ought to be purple, but you have made them black--to him we might fairly answer, Sir, you would not surely have us beautify the eyes to such a degree that they are no longer eyes; consider rather whether, by giving this and the other features their due proportion, we make the whole beautiful.” Plato, The Republic · observation
“For her hairs are gold, her forehead Elysian fields, her eyebrows rainbows, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her neck alabaster, her bosom marble, her hands ivory, her fairness snow, and what modesty conceals from sight such, I think and imagine, as rational reflection can only extol, not compare.” Miguel de Cervantes Saavedra, Don Quixote · vivid
“His case at forty-five was singularly unhappy, unless the circle of his friends was very narrow. He said to Sir Joshua Reynolds, 'If a man does not make new acquaintance as he advances through life, he will soon find himself left alone. A man, Sir, should keep his friendship in constant repair.” James Boswell, Boswell's Life of Johnson · precept
“He praised Signor Baretti. 'His account of Italy is a very entertaining book; and, Sir, I know no man who carries his head higher in conversation than Baretti.” James Boswell, Boswell's Life of Johnson · observation
“Suppose you and I and two hundred more were restrained from printing our thoughts: what then? What proportion would that restraint upon us bear to the private happiness of the nation?” James Boswell, Boswell's Life of Johnson · insight
“At these things men, that know not this art, marvel and are astonished, and they that know it, exult, and are puffed up; and by an ungodly pride departing from Thee, and failing of Thy light, they foresee a failure of the sun's light, which shall be, so long before, but see not their own, which is.” Augustine, of Hippo, Saint, The Confessions of St. Augustine · observation
“Surely unhappy is he who knoweth all these, and knoweth not Thee: but happy whoso knoweth Thee, though he know not these.” Augustine, of Hippo, Saint, The Confessions of St. Augustine · precept
“It seems indeed certain, that the SENTIMENT of conscious worth, the self-satisfaction proceeding from a review of a man's own conduct and character; it seems certain, I say, that this sentiment, which, though the most common of all others, has no proper name in our language, arises from the endowments of courage and capacity, industry and ingenuity, as well as from any other mental excellencies.” David Hume, An Enquiry Concerning the Principles of Morals · insight
“It is thus in countries where men's bodies are apt to exceed in corpulency, personal beauty is placed in a much greater degree of slenderness, than in countries where that is the most usual defect.” David Hume, An Enquiry Concerning the Principles of Morals · insight
“Their fruitful invention supplies them with a variety of adventures; and where that talent is wanting, they appropriate such as belong to others, in order to satisfy their vanity.” David Hume, A Treatise of Human Nature · observation
“No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own.” David Hume, A Treatise of Human Nature · insight
“If he despises you, or perceives you are in jest, whatever you say has no effect upon him.” David Hume, A Treatise of Human Nature · observation
The passage elaborates on Sura XVI’s comparisons and warnings: idols are powerless, God alone controls life and resurrection, pride is condemned, wrongdoing leads back upon the doer, and believers are promised paradise.
If thou art anxious for their guidance, know that God will not guide him whom He would lead astray, neither shall they have any helpers. And they swear by God with their most sacred oath that "God will never raise him who once is dead." Nay, but on Him is a promise binding, though most men know it not,- That He may clear up to them the subject of their disputes, and that the infidels may know that they are liars. …
Pepys coordinates Treasury matters tied to Customs and Excise for the Navy, investigates perspective-drawing artists, visits the Queen’s chapel and watches the Prince of Tuscany, while monitoring how his public coach use affects him.
he liked, and seemed mightily pleased with me; and so away to the Excise- office, to do a little business there: and so to the office, where all the morning. 9th. Up, and by water to White Hall, and there with the Board attended the Duke of York, and Sir Thomas Allen with us (who came to town yesterday;) and it is resolved another fleet shall go to the Streights forthwith, and he command it. But his coming home is…
After Euryalus insults Ulysses as unskilled, Ulysses retorts that appearance without discretion is foolish, insists he was once an elite athlete, and triumphs by throwing a disc far beyond the rest.
ships as captains or merchants, and who think of nothing but of their outward freights and homeward cargoes. There does not seem to be much of the athlete about you.” “For shame, Sir,” answered Ulysses, fiercely, “you are an insolent fellow—so true is it that the gods do not grace all men alike in speech, person, and understanding. One man may be of weak presence, but heaven has adorned this with such a good convers…
He adds that sexual selection can explain differences in male and female traits, but not all male peculiarities must be useful or attractive, giving examples like turkey-cock tufts and tumbler-pigeon hatching.
produced being inherited at corresponding ages or seasons, either by the males alone, or by the males and females; but I have not space here to enter on this subject. Thus it is, as I believe, that when the males and females of any animal have the same general habits of life, but differ in structure, colour, or ornament, such differences have been mainly caused by sexual selection; that is, individual males have had…
He says Southern color prejudice is real and cannot be legislated away, but must be met through broader human reason and careful education that encourages aspiration without inflaming untrained minds into crime.
future as in the past, what shall save us from national decadence? Only that saner selfishness, which Education teaches, can find the rights of all in the whirl of work. Again, we may decry the color-prejudice of the South, yet it remains a heavy fact. Such curious kinks of the human mind exist and must be reckoned with soberly. They cannot be laughed away, nor always successfully stormed at, nor easily abolished by…
God instructs Moses to collect twelve rods for Israel’s tribal leaders and write names, promising Aaron’s rod will blossom to end the Israelites’ complaints, after which Aaron’s rod yields almonds.
And the LORD spake unto Moses saying: speak unto the children of Israel and take of them, for every principal house a rod, of their princes over the houses of their fathers: even twelve rods, and write every man's name upon his rod. And write Aaron's name upon the staff of Levi: for every headman over the houses of their fathers shall have a rod. And put them in the tabernacle of witness where I will meet you. And hi…
Tyndale’s text warns that the tongue corrupts the whole person and causes blessing and cursing from the same source, then exhorts believers to reject bitter envy, seek “wisdom from above,” and live in peace.
the tongue set among our members, that it defileth the whole body, and setteth a fire all that we have of nature, and is itself set afire, even of hell. All the natures of beasts, and of birds, and of serpents, and things of the sea, are meeked and tamed of the nature of man. But the tongue can no man tame. It is an unruly evil full of deadly poison. Therewith bless we God the father, and therewith curse we men whic…
Aeneas holds funeral games with prizes displayed, then stages four galley races in water lists marked by a rock, laurel wreaths, oil-slicked crews, trumpets, and shouting crowds.
And first the gifts in public view they place, Green laurel wreaths, and palm, the victors’ grace: Within the circle, arms and tripods lie, Ingots of gold and silver, heap’d on high, And vests embroider’d, of the Tyrian dye. The trumpet’s clangour then the feast proclaims, And all prepare for their appointed games. Four galleys first, which equal rowers bear, Advancing,…
Dr. Irving issues a certificate praising Gustavus Vassa for years of honesty, sobriety, and fidelity, dated Musquito Shore June 15, 1776.
One Owden, the oldest father in the vicinity, was dressed in a strange and terrifying form. Around his body were skins adorned with different kinds of feathers, and he had on his head a very large and high head-piece, in the form of a grenadier's cap, with prickles like a porcupine; and he made a certain noise which resembled the cry of an alligator. Our people skipped amongst them out of complaisance, though some co…
He turns to real principles of rule: people and especially princes are praised or blamed for many traits, and since not all virtues are maintainable, a prudent prince avoids vices that would ruin him.
CONCERNING THINGS FOR WHICH MEN, AND ESPECIALLY PRINCES, ARE PRAISED OR BLAMED It remains now to see what ought to be the rules of conduct for a prince towards subject and friends. And as I know that many have written on this point, I expect I shall be considered presumptuous in mentioning it again, especially as in discussing it I shall depart from the methods of other people. But, it being my intention to write a …
This excerpt discusses Douglass’s polished writing, then argues—using quoted descriptions of his mother and grandmother—that his talents and traits are shaped by his mother’s ability to read, while speculating about racial inheritance.
is a first class graduate of Dartmouth, a rising politician, ranking foremost in the legislature; of course, his ideal of oratory must be of the most polished and finished description. The style of Mr. Douglass in writing, is to me an intellectual puzzle. The strength, affluence and terseness may easily be accounted for, because the style of a man is the man; but how are we to account for that rare polish in his sty…
He continues on Spartan education by stressing terse, judicious speech, praising Lycurgus’ preference for brief yet meaningful discourse, and illustrating Spartan retorts by kings and notable figures.
fancies met in one person, it was rather the beginning of an intimate friendship, whilst they all jointly conspired to render the object of their affection as accomplished as possible. They taught them, also, to speak with a natural and graceful raillery, and to comprehend much matter of thought in few words. For Lycurgus, who ordered, as we saw, that a great piece of money should be but of an inconsiderable value,…
After taking Veii, Camillus prays while transferring Juno’s image to Rome; the text weighs miracle claims against skepticism, urges moderation, and adds that Camillus’ pride in an unusually pompous triumph alienates Romans.
present. But, recovering himself presently from the fall, he told them that he had received what he had prayed for, a small mischance, in compensation for the greatest good fortune. Having sacked the city, he resolved, according as he had vowed, to carry Juno's image to Rome; and, the workmen being ready for that purpose, he sacrificed to the goddess, and made his supplications that she would be pleased to accept of…
Plutarch concludes the comparison by saying Coriolanus won successes only for enemies and stresses how his personal pride and resentment caused conflict, whereas Alcibiades could serve Athens, be calumniated in absence, and had better civic standing.
The one, in spite of the harm he occasioned, could not make himself hated, nor the other, with all the admiration he attracted, succeed in being beloved by his countrymen. Coriolanus, moreover, it should be said, did not as a general obtain any successes for his country, but only for his enemies against his country. Alcibiades was often of service to Athens, both as a soldier and as a commander. So long as he was p…
Plutarch opens the Timoleon biography by explaining that writing lives of great men improves his own morals, then sets out Syracuse’s crisis before Timoleon’s mission and the rise of tyrannical Dionysius.
TIMOLEON It was for the sake of others that I first commenced writing biographies; but I find myself proceeding and attaching myself to it for my own; the virtues of these great men serving me as a sort of looking-glass, in which I may see how to adjust and adorn my own life. Indeed, it can be compared to nothing but daily living and associating together; we receive, as it were, in our inquiry, and entertain each s…
The passage argues that a political leader must speak well but should not relish praise for eloquence; it contrasts Demosthenes’ lack of office with Cicero’s proofs of justice, wisdom, and contempt for riches.
Soldier full-armed, terrific to the foe. It is necessary, indeed, for a political leader to be an able speaker; but it is an ignoble thing for any man to admire and relish the glory of his own eloquence. And, in this matter, Demosthenes had a more than ordinary gravity and magnificence of mind, accounting his talent in speaking nothing more than a mere accomplishment and matter of practice, the success of which mus…
Paine explains how printing delays and refusals arose from suspicious book-trade maneuvers, and he says he avoided adding a soldier-pay note to preempt charges of vanity or government foreknowledge.
declaration. There are many ways by which proof sheets may be procured by other persons before a work publicly appears; to which I shall add a certain circumstance, which is, A ministerial bookseller in Piccadilly who has been employed, as common report says, by a clerk of one of the boards closely connected with the ministry (the board of trade and plantation, of which Hawkesbury is president) to publish what he ca…
Don Quixote identifies his lady as Dulcinea of El Toboso and praises her superhuman beauty, then refuses to place her among ancient noble lineages while describing her “modern” ancestry.
of your lady, for she will esteem herself fortunate if all the world knows that she is loved and served by such a knight as your worship seems to be.” At this Don Quixote heaved a deep sigh and said, “I cannot say positively whether my sweet enemy is pleased or not that the world should know I serve her; I can only say in answer to what has been so courteously asked of me, that her name is Dulcinea, her country El T…
She maintains that habitual slavery to first impressions harms women more than men, shaping them to fixations of beauty, delicacy, and manipulation for male approval, reinforced by books and social expectations.
calls up another, its old associate, and memory, faithful to the first impressions, particularly when the intellectual powers are not employed to cool our sensations, retraces them with mechanical exactness. This habitual slavery, to first impressions, has a more baneful effect on the female than the male character, because business and other dry employments of the understanding, tend to deaden the feelings and brea…
With virtue and restraint gone, Commodus indulges in sexual excess, ignores learned instruction, loves gladiatorial and beast-hunting spectacles, and adopts the role of “Roman Hercules” through public imagery and flattery.
28 (return) [ Dion Cassius, l. lxxii. p. 1215. Herodian, l. i. p. 32. Hist. August. p. 48.] But every sentiment of virtue and humanity was extinct in the mind of Commodus. Whilst he thus abandoned the reins of empire to these unworthy favorites, he valued nothing in sovereign power, except the unbounded license of indulging his sensual appetites. His hours were spent in a seraglio of three hu…
Gibbon argues that Cyprian’s choice between martyrdom and apostasy shaped his honor or infamy, and describes how early Christians expected fire of martyrdom to expiate sins and earn lasting glory.
exclusion of any former martyr of the episcopal rank. * Note: M. de. Tillemont, as an honest writer, explains the difficulties which he felt about the text of Pontius, and concludes by distinctly stating, that without doubt there is some mistake, and that Pontius must have meant only Africa Minor or Carthage; for St. Cyprian, in his 58th (69th) letter addressed to Pupianus, speaks …
Gibbon uses Paul of Samosata of Antioch as an example, portraying his wealth, venal ecclesiastical rule, pride, luxury, and doctrinal errors about the Trinity as provoking Eastern churches.
same opinion: Non intentatum modo, sed executum quoque brevissimo tempore mandatum, nobis infixum est in aniasis. Basn. Ann. 275, No. 2 and compare Pagi Ann. 272, Nos. 4, 12, 27—G.] The story of Paul of Samosata, who filled the metropolitan see of Antioch, while the East was in the hands of Odenathus and Zenobia, may serve to illustrate the condition and character of the times. The wealth of that p…
He continues that Constantine’s motives may have begun in vanity and political advantage, yet gradually matured through praise, habit, and example; he describes bishops at court and Constantine’s sermonizing on religious proofs and Virgil.
some part of the enthusiasm which they inspire, and the most orthodox saints assume the dangerous privilege of defending the cause of truth by the arms of deceit and falsehood. Personal interest is often the standard of our belief, as well as of our practice; and the same motives of temporal advantage which might influence the public conduct and professions of Constantine, would insensibly dispose his mind to embrac…
He argues American national vanity is restless and jealous: Americans constantly demand praise and are easily drawn into self-praise, unlike English pride, which is calmer and less solicitous.
And Captious Than That Of The English All free nations are vainglorious, but national pride is not displayed by all in the same manner. The Americans in their intercourse with strangers appear impatient of the smallest censure and insatiable of praise. The most slender eulogium is acceptable to them; the most exalted seldom contents them; they unceasingly harass you to extort praise, and if you resist their entreati…
The leech-character explains his strict “spiritual conscience” for knowing one thing deeply, insists half-knowledge is loathsome, then accepts Zarathustra’s invitation for care tonight as Zarathustra is called away by distress.
sake of this did I cast everything else aside, for the sake of this did everything else become indifferent to me; and close beside my knowledge lieth my black ignorance. My spiritual conscience requireth from me that it should be so—that I should know one thing, and not know all else: they are a loathing unto me, all the semi-spiritual, all the hazy, hovering, and visionary. Where mine honesty ceaseth, there am I b…
Nestor receives an urn as an un-winnable prize and recalls his past athletic glory, then Achilles announces boxing contests where Epeus boasts himself unbeatable.
you cannot win one; you can now neither wrestle nor fight, and cannot enter for the javelin-match nor foot-races, for the hand of age has been laid heavily upon you.” So saying he gave the urn over to Nestor, who received it gladly and answered, “My son, all that you have said is true; there is no strength now in my legs and feet, nor can I hit out with my hands from either shoulder. Would that I w…
He claims his memory flaws have helped him avoid ambition and excessive talk, while also sparing him from remembering injuries too bitterly.
never do it. And it should be enough, methinks, that I feel the misery and inconvenience of it, without branding me with malice, a vice so contrary to my humour. However, I derive these comforts from my infirmity: first, that it is an evil from which principally I have found reason to correct a worse, that would easily enough have grown upon me, namely, ambition; the defect being intolerable in those who take upon t…
He says perfect reform of language is impossible and would be ridiculous because it would require uniform ideas and that words always match knowledge and silence.
5. Has made men more conceited and obstinate. This inconvenience, in an ill use of words, men suffer in their own private meditations: but much more manifest are the disorders which follow from it, in conversation, discourse, and arguings with others. For language being the great conduit, whereby men convey their discoveries, reasonings, and knowledge, from one to another, he that makes an ill use of it, though he d…
Locke warns that stubbornly clinging to past judgments causes obstinacy in error when those judgments were not well examined, while probability matters always leave room for undiscovered contrary evidence.
3. The ill consequence of this, if our former Judgments were not rightly made. I cannot but own, that men's sticking to their past judgment, and adhering firmly to conclusions formerly made, is often the cause of great obstinacy in error and mistake. But the fault is not that they rely on their memories for what they have before well judged, but because they judged before they had well examined. May we not find a gr…
It continues the umbrella discussion with ancient Greek, Roman, Indian, Byzantine, and medieval European examples, ending with claims about English usage and the word “umbrello.”
Roman ladies, and many examples of it, borne by slaves behind their mistresses, are found on ancient vase-paintings. Athenaeus quotes from Anacreon the description of a “beggar on horseback” who “like a woman bears An ivory parasol over his delicate head.” An Indian prince, in a Sanskrit inscription of the 9th century, boasts of having wrested from the King of Márwár the two umbrellas pleasing to Parvati,…
Hume argues that eloquence, rare talents, and modesty are immediately pleasing, defines modesty as diffidence and attentiveness to others, then explains why people dislike self-praise and how custom moderates vanity in polite society.
incur universal blame. Some indulgence, however, to lying or fiction is given in HUMOROUS stories; because it is there really agreeable and entertaining, and truth is not of any importance. Eloquence, genius of all kinds, even good sense, and sound reasoning, when it rises to an eminent degree, and is employed upon subjects of any considerable dignity and nice discernment; all these endowments seem immediately agree…
Hume continues that mutual deference need not be insincere, praises generous pride under calumny and oppression (Socrates, Iphicrates), then distinguishes vanity as an offensive demand for praise from rightful concern for reputation and decency of conduct.
SPINOLA, said he, IS THE SECOND. Though it is observable, that the self-praise implied is here better implied, than if it had been directly expressed, without any cover or disguise. He must be a very superficial thinker, who imagines that all instances of mutual deference are to be understood in earnest, and that a man would be more esteemable for being ignorant of his own merits and accomplishments. A small bias to…
He claims moral force is strengthened by the love of fame, since people constantly judge themselves by how others see them, which sustains reverence, virtue, and internal moral beauty.
Other passions, though perhaps originally stronger, yet being selfish and private, are often overpowered by its force, and yield the dominion of our breast to those social and public principles. Another spring of our constitution, that brings a great addition of force to moral sentiments, is the love of fame; which rules, with such uncontrolled authority, in all generous minds, and is often the grand object of all t…
He argues that English rarely draws exact boundaries between virtues and talents or vices and defects, then explains why people esteem different traits differently and how self-conceit shapes moral language.
AMOUR PROPRE, but as they also express self-love as well as vanity by the same term, there arises thence a great confusion in Rochefoucault, and many of their moral writers.] arises from the endowments of courage and capacity, industry and ingenuity, as well as from any other mental excellencies. Who, on the other hand, is not deeply mortified with reflecting on his own folly and dissoluteness, and feels not a secre…
Nietzsche compiles aphorisms arguing that teaching, knowledge, and morality distort both teacher and learner, while pride and memory shape how people judge themselves and others.
63. He who is a thorough teacher takes things seriously--and even himself--only in relation to his pupils. 64. "Knowledge for its own sake"--that is the last snare laid by morality: we are thereby completely entangled in morals once more. 65. The charm of knowledge would be small, were it not so much shame has to be overcome on the way to it. 65A. We are most dishonourable towards our God: he is not PERMITTED to s…
Nietzsche continues with maxims about guilt, virtue, women, genius, and self-protection, insisting that morality interprets phenomena, that ideals are hard to reach, and that revenge and love have barbs.
123. Even concubinage has been corrupted--by marriage. 124. He who exults at the stake, does not triumph over pain, but because of the fact that he does not feel pain where he expected it. A parable. 125. When we have to change an opinion about any one, we charge heavily to his account the inconvenience he thereby causes us. 126. A nation is a detour of nature to arrive at six or seven great men.--Yes, and then to…
Nietzsche characterizes Germans as manifold and indefinable—always “becoming,” loving clouds and disorder—while saying their frankness and honesty can function as dangerous disguises.
Mozart had been; with Schumann German music was threatened with its greatest danger, that of LOSING THE VOICE FOR THE SOUL OF EUROPE and sinking into a merely national affair. 246. What a torture are books written in German to a reader who has a THIRD ear! How indignantly he stands beside the slowly turning swamp of sounds without tune and rhythms without dance, which Germans call a "book"! And even the German who R…
Nietzsche argues that vanity is hard for nobles to grasp because nobles question it as taste and self-disrespect, while “common” people seek opinions they don’t deserve and submit to both praise and blame.
as is well known, its invention is due to the Provencal poet-cavaliers, those brilliant, ingenious men of the "gai saber," to whom Europe owes so much, and almost owes itself. 261. Vanity is one of the things which are perhaps most difficult for a noble man to understand: he will be tempted to deny it, where another kind of man thinks he sees it self-evidently. The problem for him is to represent to his mind beings …
It provides closing reflection on Marcus’s greatness: moral character comes from honest purpose, self-examination, obedience to right reason, and not being troubled by what others think or do.
his Meditations, as they are generally named—is a genuine work. In the first book he speaks of himself, his family, and his teachers; and in other books he mentions himself. It is plain that the emperor wrote down his thoughts or reflections as the occasions arose; and since they were intended for his own use, it is no improbable conjecture that he left a complete copy behind him written with his own hand; for it is…
He reflects that sensible things and reputations fade quickly, warns against mindless curiosity about others’ minds, urges reverence for the inner daemon, and insists that life’s losses reduce to the present moment.
purposes of nature. To observe too how man comes near to the Deity, and by what part of him, and when this part of man is so disposed (VI. 28). 13. Nothing is more wretched than a man who traverses everything in a round, and pries into the things beneath the earth, as the poet says, and seeks by conjecture what is in the minds of his neighbors, without perceiving that it is sufficient to attend to the daemon within …
Marcus Aurelius urges returning to principles instead of living as if immortally, doing good while life is possible, resisting thoughts about others’ judgment, and rejecting praise as something that truly cannot make things better.
15. Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference. 16. Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason. 17. Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good. 1…
The introduction praises Adams’s probity and diplomacy style, contrasts him with Chesterfield and Yorke, quotes French sentiments praising his coup for the American cause, and includes Latin verses for his toast.
mundi Vindice te renuit subdere colla jugo. Haec tibi legatum quem consors Belga recepit Pectore sincero pocula plena fero. Utraque gens nectet, mox suspicienda tyrannis, Quae libertati vincula sacra precor!_ They who have an opportunity of knowing his Excellency Mr. Adams trace in his features the most unequivocal marks of probity and candour. He unites to that gravity, suitable to the character with which he is in…
Smith criticizes the physiocrats for treating the economy like a body that needs an exact “regimen” of liberty and justice, arguing natural human incentives often correct partial oppressions and pointing to errors in calling commerce unproductive.
be; and every man is tempted by his own interest to turn, as much as he can, both his capital and his industry from the former to the latter employments. Though, by this oppressive policy, a landed nation should be able to raise up artificers, manufacturers, and merchants of its own, somewhat sooner than it could do by the freedom of trade; a matter, however, which is not a little doubtful; yet it would raise them u…
Smith attacks the English custom of sending young people abroad immediately after school, claiming it produces conceit, unprincipled behavior, and lost habits, and then compares with older educational models.
during the remainder of their days. The greater part of what is taught in schools and universities, however, does not seem to be the most proper preparation for that business. In England, it becomes every day more and more the custom to send young people to travel in foreign countries immediately upon their leaving school, and without sending them to any university. Our young people, it is said, generally return hom…
The start of Book 8 shifts to preventing vainglory: Marcus says it’s known he failed at philosophical living and urges focusing on the natural ends of humanity and correct moral dogmas guiding actions toward justice.
ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy. XL. Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense;…
Augustine continues with childhood study, claiming that forcing learning helps but never makes it truly right, blames vanity and “glory” for corrupting motives, and explains why he hated learning Greek while loving Latin.
hang over me after my boyhood! These my mother foresaw; and preferred to expose to them the clay whence I might afterwards be moulded, than the very cast, when made. In boyhood itself, however (so much less dreaded for me than youth), I loved not study, and hated to be forced to it. Yet I was forced; and this was well done towards me, but I did not well; for, unless forced, I had not learnt. But no one doth well aga…
He recalls being praised for reciting Juno’s rage and lament in school, argues that rhetorical applause is “smoke and wind,” and contrasts vain eloquence with Scripture and the inward distance from God in lust.
O my God (in whose presence I now without hurt may remember this), all this unhappily I learnt willingly with great delight, and for this was pronounced a hopeful boy. Bear with me, my God, while I say somewhat of my wit, Thy gift, and on what dotages I wasted it. For a task was set me, troublesome enough to my soul, upon terms of praise or shame, and fear of stripes, to speak the words of Juno, as she raged and mou…
He says he resolved to study the Scriptures, but his pride made them seem beneath the stateliness of Cicero; later he despised himself as “a little one,” so he fell into proud, carnal believers.
even with my mother's milk, devoutly drunk in and deeply treasured; and whatsoever was without that name, though never so learned, polished, or true, took not entire hold of me. I resolved then to bend my mind to the holy Scriptures, that I might see what they were. But behold, I see a thing not understood by the proud, nor laid open to children, lowly in access, in its recesses lofty, and veiled with mysteries; and…
Augustine recounts writing his earlier works at about age twenty-six, turning to Aristotle’s ten Predicaments, yet using them to imagine God as if subject to categories and change.
err?" And I maintained that Thy unchangeable substance did err upon constraint, rather than confess that my changeable substance had gone astray voluntarily, and now, in punishment, lay in error. I was then some six or seven and twenty years old when I wrote those volumes; revolving within me corporeal fictions, buzzing in the ears of my heart, which I turned, O sweet truth, to thy inward melody, meditating on the "…
He laments reading the liberal arts and understanding them well yet failing to offer them to God, and he recounts imagining God as a vast bright body like other corporeal things.
and it was done in me, that the earth should bring forth briars and thorns to me, and that in the sweat of my brows I should eat my bread. And what did it profit me, that all the books I could procure of the so-called liberal arts, I, the vile slave of vile affections, read by myself, and understood? And I delighted in them, but knew not whence came all, that therein was true or certain. For I had my back to the lig…
At about age twenty-nine, Augustine describes coming to Carthage under the influence of Faustus the Manichaean, evaluating him against Augustine’s philosophical learning and religious humility.
But where was I, when I was seeking Thee? And Thou wert before me, but I had gone away from Thee; nor did I find myself, how much less Thee! I would lay open before my God that nine-and-twentieth year of mine age. There had then come to Carthage a certain Bishop of the Manichees, Faustus by name, a great snare of the Devil, and many were entangled by him through that lure of his smooth language: which though I did c…
He criticizes Manichaean claims about astrology and astronomy, arguing that measuring eclipses does not equal pious knowledge of God, who humbles the proud.
of the abyss), nor their own luxuriousness, as beasts of the field, that Thou, Lord, a consuming fire, mayest burn up those dead cares of theirs, and re-create themselves immortally. But they knew not the way, Thy Word, by Whom Thou madest these things which they number, and themselves who number, and the sense whereby they perceive what they number, and the understanding, out of which they number; or that of Thy wi…
He addresses a third temptation: wanting to be feared and loved by men for human praise; he contrasts God’s resistance to the proud with humility’s grace, and condemns rejoicing in others’ praise over God.
it is light unto me, because so hast Thou promised, and hast made it; and verily so it was, and I knew it not, when I feared to take it. But, O Lord, Thou alone Lord without pride, because Thou art the only true Lord, who hast no lord; hath this third kind of temptation also ceased from me, or can it cease through this whole life? To wish, namely, to be feared and loved of men, for no other end, but that we may have…
Augustine confesses that he is delighted with praise more than truth, explains how rationalizations undermine self-knowledge, and argues that praise may accompany good life while still exposing his mixed motives.
than he who is praised. For the one took pleasure in the gift of God in man; the other was better pleased with the gift of man, than of God. By these temptations we are assailed daily, O Lord; without ceasing are we assailed. Our daily furnace is the tongue of men. And in this way also Thou commandest us continence. Give what Thou enjoinest, and enjoin what Thou wilt. Thou knowest on this matter the groans of my hea…
Augustine argues that he should not be moved by his own praise, since even praise can feed vain-glory, and he tests himself by comparing how he reacts to others’ injustice versus his own reproach.
myself is not praised; forasmuch as either those things are praised, which displease me; or those more, which please me less. Am I then doubtful of myself in this matter? Behold, in Thee, O Truth, I see that I ought not to be moved at my own praises, for my own sake, but for the good of my neighbour. And whether it be so with me, I know not. For herein I know less of myself than of Thee. I beseech now, O my God, dis…
He addresses that old men misjudge by changing desires, and that insatiable nature and Fortune create discontent, so he fears his own excessive praise of ancient Rome yet will speak plainly.
to them tolerable and good, should in their old age appear intolerable and evil. And whereas they should ascribe this to their judgment, they lay the blame upon the times. But, further, since the desires of men are insatiable, Nature prompting them to desire all things and Fortune permitting them to enjoy but few, there results a constant discontent in their minds, and a loathing of what they possess, prompting them…
Johnson argues that most people dislike others who deviate from their true character; affectation and imitation of superior wit or knowledge invite ridicule, and public behavior often triggers contempt.
inspection, that scarce any man becomes eminently disagreeable, but by a departure from his real character, and an attempt at something for which nature or education have left him unqualified. Ignorance or dulness have indeed no power of affording delight, but they never give disgust except when they assume the dignity of knowledge, or ape the sprightliness of wit. Awkwardness and inelegance have none of those attr…
Johnson continues: scholars often err by neglecting self-examination, lacking philosophical fortitude against fear and passion, and then adopting fashions and vices once they leave study for the world.
labours, yet they are not to be charged with having spent their time in vain; their example contributed to inspire emulation, and their miscarriages taught others the way to success. But the distant hope of being one day useful or eminent, ought not to mislead us too far from that study which is equally requisite to the great and mean, to the celebrated and obscure; the art of moderating the desires, of repressing t…
Johnson condemns revenge as driven by pride and indignity, insists on Christian duties to forgive, and warns that self-judging retaliation leads to endless feud and misery.
Thaletis Ingenium, dulcique senex vicinus Hymetto, Qui partem adceptae saeva inter vincla Cicutoe Adcusatori nollet dare.---- ----------------Quippe minuti Semper et infirmi est animi exiguique voluptas Ultio. JUV. Sat. xiii. 180. BUT O! REVENGE IS SWEET. Thus think the crowd; who, eager to engage, Take quickly fire, and kindle into rage. Not so mild Thales nor Chrysippus thought, Nor that good man, who drank th…
Johnson argues that perseverance must be protected against discouragement, since last efforts matter; he adds lessons about ordering strong arguments late, sustaining excellence, and avoiding ruin by a single failure.
and his perseverance broken; that he knew his design to be unfinished, but that, when he saw the end so near, he could no longer refuse to be at rest. Against the instillations of this frigid opiate, the heart should be secured by all the considerations which once concurred to kindle the ardour of enterprise. Whatever motive first incited action, has still greater force to stimulate perseverance; since he that might…