A Quote by Edward Herbert, 1st Baron Herbert of Cherbury
In oratory affectation must be avoided; it being better for a man by a native and clear eloquence to express himself than by those words which may smell either of the lamp or inkhorn.
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Literary qualifications have no more to do with it than oratory has with salesmanship. One must be able to express himself briefly, clearly, and convincingly, just as a salesman must.
There are two ways of being happy: We must either diminish our wants or augment our means - either may do - the result is the same and it is for each man to decide for himself and to do that which happens to be easier.
Above all, translators must be native speakers. It’s not because they speak the language better – I understand that sometimes a foreigner can learn a language better than native speakers. It has more to do with intimate knowledge of the society for which the book is being translated.
Every Man being conscious to himself, That he thinks, and that which his Mind is employ'd about whilst thinking, being the Ideas, that are there, 'tis past doubt, that Men have in their Minds several Ideas, such as are those expressed by the words, Whiteness, Hardness, Sweetness, Thinking, Motion, Man, Elephant, Army, Drunkenness, and others: It is in the first place then to be inquired, How he comes by them? I know it is a received Doctrine, That Men have native Ideas, and original Characters stamped upon their Minds, in their very first Being.
I would say that music is the easiest means in which to express, but since words are my talent, I must try to express clumsily in words what the pure music would have done better.
None but those who have loved can be supposed to understand the oratory of the eye, the mute eloquence of a look, or the conversational powers of the face. Love's sweetest meanings are unspoken; the full heart knows no rhetoric of words, and resorts to the pantomime of sighs and glances.
It is a momentous fact that a man may be good, or he may be bad; his life may be true, or it may be false; it may be either a shame or a glory to him. The good man builds himself up; the bad man destroys himself.
The free man owns himself. He can damage himself with either eating or drinking; he can ruin himself with gambling. If he does he is certainly a damn fool, and he might possibly be a damned soul; but if he may not, he is not a free man any more than a dog.
Affectation is to be always distinguished from hypocrisy as being the art of counterfeiting those qualities, which we might with innocence and safety, be known to want. Hypocrisy is the necessary burden of villainy; affectation part of the chosen trappings of folly.
On the one hand, man is a body, in the same way that this may be said of every other animal organism. On the other hand, man has a body. That is, man experiences himself as an entity that is not identical with his body, but that, on the contrary, has that body at its disposal. In other words, man's experience of himself always hovers in a balance between being and having a body, a balance that must be redressed again and again.
A noble man compares and estimates himself by an idea which is higher than himself; and a mean man, by one lower than himself. The one produces aspiration; the other ambition, which is the way in which a vulgar man aspires.
Consider the concepts referred to in the words 'where', 'when', 'why', 'being', to the elucidation of which innumerable volumes of philosophy have been devoted. We fare no better in our speculations than a fish which should strive to become clear as to what is water.
Words may be either the servants or masters. If the former they may safely guide us in the way of truth. If the latter they intoxicate the brain and lead into swamps of thought where there is no solid footing. Among the sources of those innumerable calamities which from age to age have overwhelmed mankind, may be reckoned as one of the principal, the abuse of words.
Every man, however good he may be, has a yet better man dwelling in him, which is properly himself, but to whom nevertheless he is often unfaithful. It is to this interior and less mutable being that we should attach ourselves, not to be changeable, every-day man.
The most advanced minds as well as the least advanced are obliged to use the same words. If we adopt new words, it will be even more difficult - if not impossible - to make ourselves understood. The new man must therefore express himself in conventional language.
A man who prides himself on being better than his fellow-men thinks it a disgrace if he does not do something more than they do, whereby his superiority may be apparent.
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