Quotes of All Topics . Occasions . Authors
The ruthlessness born of self-seeking is ineffectual compared with the ruthlessness sustained by dedication to a holy cause. God wishes, said Calvin, that one should put aside all humanity when it is a question of striving for His glory.
We never say so much as when we do not quite know what we want to say. We need few words when we have something to say, but all the words in all the dictionaries will not suffice when we have nothing to say and want desperately to say it.
You cannot gauge the intelligence of an American by talking with him; you must work with him. The American polishes and refines his way of doing things-even the most commonplace-the way the French of the 17th century polished their maxims.
Nature is a self-made machine, more perfectly automated than any automated machine. To create something in the image of nature is to create a machine, and it was by learning the inner working of nature that man became a builder of machines.
The central task of education is to implant a will and facility for learning; it should produce not learned but learning people. The truly human society is a learning society, where grandparents, parents, and children are students together.
The difficult and risky task of meeting and mastering the new . . . is not undertaken by the vanguard of society but by its rear. It is the misfits, failures, fugitives, outcasts and their like who are among the first to grapple with the new.
More significant than the fact that poets write abstrusely, painters paint abstractly, and composers compose unintelligible music is that people should admire what they cannot understand; indeed, admire that which has no meaning or principle.
The passion for equality is partly a passion for anonymity: to be one thread of the many which make up a tunic; one thread not distinguishable from the others. No one can then point us out, measure us against others and expose our inferiority.
Vehemence is the expression of a blind effort to support and uphold something that can never stand on its own. Whether it is our own meaningless self we are upholding, or some doctrine devoid of evidence, we can do it only in a frenzy of faith.
Perhaps our originality manifests itself most strikingly in what we do with that which we did not originate. To discover something wholly new can be a matter of chance, of idle tinkering, or even of the chronic dissatisfaction of the untalented.
When we are in competition with ourselves, and match our todays against our yesterdays, we derive encouragement from past misfortunes and blemishes. Moreover, the competition with ourselves leaves unimpaired our benevolence toward our fellow men.
Faith, enthusiasm, and passionate intensity in general are substitutes for the self-confidence born of experience and the possession of skill. Where there is the necessary skill to move mountains there is no need for the faith that moves mountains.
...the differences between the conservative and the radical seem to spring mainly from their attitude toward the future. Fear of the future causes us to lean against and cling to the present, while faith in the future renders us receptive to change.
It is the stretched soul that makes music, and souls are stretched by the pull of opposites-opposite bents, tastes, yearnings, loyalties. Where there is no polarity-where energies flow smoothly in one direction-there will be much doing but no music.
To believe that if we could have but this or that we would be happy is to suppress the realization that the cause of our unhappiness is in our inadequate and blemished selves. Excessive desire is thus a means of suppressing our sense of worthlessness.
The revulsion from an unwanted self, and the impulse to forget it, mask it, slough it off and lose it, produce both a readiness to sacrifice the self and a willingness to dissolve it by losing one's individual distinctness in a compact collective whole.
We find it hard to apply the knowledge of ourselves to our judgment of others. The fact that we are never of one kind, that we never love without reservations and never hate with all our being cannot prevent us from seeing others as wholly black or white.
Quite often in history action has been the echo of words. An era of talk was followed by an era of events. The new barbarism of the twentieth century is the echo of words bandied about by brilliant speakers and writers in the second half of the nineteenth.
Actual creativeness is a matter of moments. One has to piece together the minute grains to make a lump. And it is so easy to miss the momentary flashes, it is like sluicing in placer mining. He who lets the flakes float by has nothing to show for his trouble.
It is the individual only who is timeless. Societies, cultures, and civilizations -- past and present -- are often incomprehensible to outsiders, but the individual's hungers, anxieties, dreams, and preoccupations have remained unchanged through the millenia.
Our present addiction to pollsters and forecasters is a symptom of our chronic uncertainty about the future... We watch our experts read the entrails of statistical tables and graphs the way the ancients watched their soothsayers read the entrails of a chicken.
There is nothing more explosive than a skilled population condemned to inaction. Such a population is likely to become a hotbed of extremism and intolerance, and be receptive to any proselytizing ideology, however absurd and vicious, which promises vast action.
The education explosion is producing a vast number of people who want to live significant, important lives but lack the ability to satisfy this craving for importance by individual achievement. The country is being swamped with nobodies who want to be somebodies.
Fair play with others is primarily the practice of not blaming them for anything that is wrong with us. We tend to rub our guilty conscience against others the way we wipe dirty fingers on a rag. This is as evil a misuse of others as the practice of exploitation.
It is a talent of the weak to persuade themselves that they suffer for something when they suffer from something; that they are showing the way when they are running away; that they see the light when they feel the heat; that they are chosen when they are shunned.
Ours is a golden age of minorities. At no time in the past have dissident minorities felt so much at home and had so much room to throw their weight around. They speak and act as if they were "the people," and what they abominate most is the dissent of the majority.
A doctrine insulates the devout not only against the realities around them but also against their own selves. The fanatical believer is not conscious of his envy, malice, pettiness and dishonesty. There is a wall of words between his consciousness and his real self.
When people are free to do as they please, they usually imitate each other. Originality is deliberate and forced, and partakes of the nature of a protest. A society which gives unlimited freedom to the individual, more often than not attains a disconcerting sameness.
It seems that when we are oppressed by the knowledge of our worthlessness we do not see ourselves as lower than some and higher than others, but as lower than the lowest of mankind. We hate then the whole world, and we would pour our wrath upon the whole of creation.
To make of human affairs a coherent, precise, predictable whole one must ignore or suppress man as he really is. It is by eliminating man from their equation that the makers of history can predict the future, and the writers of history can give a pattern to the past.
Absolute power corrupts even when exercised for humane purposes. The benevolent despot who sees himself as a shepherd of the people still demands from others the submissiveness of sheep. The taint inherent in absolute power is not its inhumanity but its anti-humanity.
There is no reason why the profoundest thoughts should not make easy and exciting reading. A profound thought is an exciting thing as exciting as a detective's deductions or hunches. The simpler the words in which a thought is expressed the more stimulating its effect.
A peculiar side of credulity is that it is often joined with a proneness to imposture. The association of believing and lying is not characteristic solely of children. They inability or unwillingness to see things as they are promotes both gullibility and charlatanism.
What merit there is in my thinking is derived from two peculiarities: (1) My inability to be familiar with anything. I simply can't take things for granted. (2) My endless patience. I assume that the only way to find an answer is to hang on long enough and keep groping.
The ideal of self-advancement which the civilizing west offers to backward populations brings with it the plague of individual frustration. All the advantages brought by the West are ineffectual substitutes for the sheltering and soothing anonymity of communal existence.
In a trader-dominated society, the scribe is usually kept out of the management of affairs, but it given a more or less free hand in the cultural field. By frustrating the scribe's craving for commanding action, the trader draws upon himself the scribe's wrath and scorn.
The nineteenth century planted the words which the twentieth century ripened into the atrocities of Stalin and Hitler. There is hardly an atrocity committed in the twentieth century that was not foreshadowed or even advocated by some noble man of words in the nineteenth.
To be ruthless requires belief that our life on earth is but a brief prelude to an afterlife, or a temporary sacrifice before some utopia can be instituted. Where there is the necessary technical skill to move mountains, there is no need for the faith that moves mountains.
The individual's most vital need is to prove his worth, and this usually means an insatiable hunger for action. For it is only the few who can acquire a sense of worth by developing and employing their capacities and talents. The majority prove their worth by keeping busy.
No matter what our achievements might be, we think well of ourselves only in rare moments. We need people to bear witness against our inner judge, who keeps book on our shortcomings and transgressions. We need people to convince us that we are not as bad as we think we are.
There is a totalitarian regime inside every one of us. We are ruled by a ruthless politburo which sets our norms and drives us from one five-year plan to another. The autonomous individual who has to justify his existence by his own efforts is in eternal bondage to himself.
All mass movements avail themselves of action as a means of unification. The conflicts a mass movement seeks and incites serve not only to down its enemies but also to strip its followers of their distinct individuality and render them more soluble in the collective medium.
It is probably true that business corrupts everything it touches. It corrupts politics, sports, literature, art, labor unions and so on. But business also corrupts and undermines monolithic totalitarianism. Capitalism is at its liberating best in a noncapitalist environment.
The necessary has never been man's top priority. The passionate pursuit of the nonessential and the extravagant is one of the chief traits of human uniqueness. Unlike other forms of life, man's greatest exertions are made in the pursuit not of necessities but of superfluities.
The remarkable thing is that it is the crowded life that is most easily remembered. A life full of turns, achievements, disappointments, surprises, and crises is a life full of landmarks. The empty life has even its few details blurred, and cannot be remembered with certainty.
Unlike the pattern which seems to prevail in the rest of life, in the human species the weak not only survive but often triumph over the strong. The self-hatred inherent in the weak unlocks energies far more formidable then those mobilized by an ordinary struggle for existence.
Unless a man has talents to make something of himself, freedom is an irksome burden. Of what avail is freedom to choose if the self be ineffectual? We join a mass movement to escape individual responsibility, or, in the words of the ardent young Nazi, "to be free from freedom."
Man is a luxury-loving animal. Take away play, fancies, and luxuries, and you will turn man into a dull, sluggish creature, barely energetic enough to obtain a bare subsistence. A society becomes stagnant when its people are too rational or too serious to be tempted by baubles.
Language was invented to ask questions. Answers may be given by grunts and gestures, but questions must be spoken. Humanness came of age when man asked the first question. Social stagnation results not from a lack of answers but from the absence of the impulse to ask questions.
We can never really be prepared for that which is wholly new. We have to adjust ourselves, and every radical adjustment is a crisis in self-esteem: we undergo a test, we have to prove ourselves. It needs subordinate self-confidence to face drastic change without inner trembling.