A Quote by Lord Chesterfield
A learned parson, rusting in his cell at Oxford or Cambridge, will reason admirably well upon the nature of man; will profoundly analyze the head, the heart, the reason, the will, the passions, the senses, the sentiments, and all those subdivisions of we know not what ; and yet, unfortunately, he knows nothing of man... He views man as he does colours in Sir Isaac Newton's prism, where only the capital ones are seen; but an experienced dyer knows all their various shades and gradations, together with the result of their several mixtures.
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In his heart every man knows quite well that, being unique, he will be in the world only once and that no imaginable chance will for a second time gather together into a unity so strangely variegated an assortment as he is: he knows it but hides it like a bad conscience.
Without ambition one starts nothing. Without work one finishes nothing. The prize will not be sent to you. You have to win it. The man who knows how will always have a job. The man who also knows why will always be his boss. As to methods there may be a million and then some, but principles are few. The man who grasps principles can successfully select his own methods. The man who tries methods, ignoring principles, is sure to have trouble.
I learned that it is better, a thousandfold , for a proud man to fall and be humbled, than to hold up his head in his pride and fancied innocence. I learned that he that will be a hero, will barely be a man; that he that will be nothing but a doer of his work, is sure of his manhood. In nothing was my ideal lowered, or dimmed, or grown less precious; I only saw it too plainly, to set myself for a moment beside it.
There are four types of men in this world: 1. The man who knows, and knows that he knows; he is wise, so consult him. 2. The man who knows, but doesn't know that he knows; help him not forget what he knows. 3. The man who knows not, and knows that he knows not; teach him. 4. Finally, there is the man who knows not but pretends that he knows; he is a fool, so avoid him.
I learned the importance of a man's chair early in life. I learned that he may love several wives, embrace several cars, be true to more than one political philosophy, and be equally committed to several careers, but he will have only one comfortable chair in his life. I learned it will be an ugly chair. It will match nothing in the entire house. It will never wear out.
Man has reason, discrimination and free-will such as it is. The brute has no such thing. It is not a free agent, and knows no distinction between virtue and vice, good and evil. Man, being a free agent, knows these distinctions, and when he follows his higher nature, shows himself far superior to the brute, but when he follows his baser nature can show himself lower than the brute.
The result of observing only the universe is anxiety. Only observing the Observer of the universe will put a stop to a man's worrying and fussing and scheming. When his interest is diverted inwards he naturally relaxes his hold - his stranglehold - on the outer world. Having withdrawn his capital and paid it into his own Central Bank (where it appreciates to infinity), he has nothing to lose out there and no reason for interfering. He knows how to let things be and work out in their own time. He's in no hurry. Knowing the Self, he can hardly fail to trust its products.
Man and fascism cannot co-exist. If fascism conquers, man will cease to exist and there will remain only man-like creatures that have undergone an internal transformation. But if man, man who is endowed with reason and kindness, should conquer, then Fascism must perish, and those who have submitted to it will once again become people.
And I will go as far as Martin Luther, in that strong assertion of his, where he says, "If any man ascribes any of salvation, even the very least, to the free-will of man, he knows nothing of grace, and he has not learned Jesus Christ aright."
A man who knows the world will not only make the most of everything he does know, but of many things he does not know, and will gain more credit by his adroit mode of hiding his ignorance than the pedant by his awkward attempt to exhibit his erudition.
A man’s ignorance sometimes is not only useful, but beautiful - while his knowledge, so called, is oftentimes worse than useless, besides being ugly. Which is the best man to deal with - he who knows nothing about a subject, and, what is extremely rare, knows that he knows nothing, or he who really knows something about it, but thinks that he knows all?
Our passions are the chief means of self-preservation; to try to destroy them is therefore as absurd as it is useless; this would be to overcome nature, to reshape God's handiwork. If God bade man annihilate the passions he has given him, God would bid him be and not be; He would contradict himself. He has never given such a foolish commandment, there is nothing like it written on the heart of man, and what God will have a man do, He does not leave to the words of another man. He speaks Himself; His words are written in the secret heart.
If a man really sets his heart upon the will of God, God will enlighten a little child to tell that man what is His will. But if a man does not truly desire the will of God, even if he goes in search of a prophet, God will put into the heart of the prophet a reply like the deception in his own heart.
The difference between the reason of man and the instinct of the beast is this, that the beast does but know, but the man knows that he knows.
As long as the reason of man continues fallible, and he is at liberty to exercise it, different opinions will be formed. As long as the connection subsists between his reason and his self-love, his opinions and passions will have a reciprocal influence on each other, and the former will be objects to which the latter attach themselves.
The truly educated man is not a man who knows a bit of everything, not even the man who knows all the details of all subjects (if such a thing were possible): the “whole man” in fact, may have little detailed knowledge of facts and theories...but he will be truly in touch with the centre. He will not be in doubt about his basic convictions, about his view on the meaning and purpose of his life. He may not be able to explain these matters in words, but the conduct of his life will show a certain sureness of touch which stems from this inner clarity.
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