A Quote by Thomas Browne

No man can justly censure or condemn another, because indeed no man truly knows another. — © Thomas Browne
No man can justly censure or condemn another, because indeed no man truly knows another.
The best man of all is he who knows everything himself. Good also the man who accepts another's sound advice; but the man who neither knows himself nor takes to hear what another says, he is no good at all.
Alongside the statement about one man's poison being another man's high, one might as well add that one man's saint can be another man's sore and one man's hero can turn out to be that man's biggest hangup.
Every human being lived behind an impenetrable wall of choking mist within which no other but he existed. Occasionally there were the dim signals from deep within the cavern in which another man was located so that each might grope toward the other. Yet because they did not know one another, and could not understand one another, and dared not trust one another, and felt from infancy the terrors and insecurity of that ultimate isolation there was the hunted fear of man for man, the savage rapacity of man toward man.
Knowledge is, indeed, that which, next to virtue, truly and essentially raises one man above another.
How can another man call another man boss? That's like calling another man 'Daddy.'
Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone, and the only one who seeks out another. His nature - if that word can be used in reference to man, who has ‘invented’ himself by saying ‘no’ to nature - consists in his longing to realize himself in another. Man is nostalgia and a search for communion. Therefore, when he is aware of himself he is aware of his lack of another, that is, of his solitude.
A man's bookseller should keep his confidence, like his physician. What can become of a world where every man knows what another man reads? Why, sir, books would become like quacks' potions, with every mountebank in the newspapers claiming one volume's superiority over another.
Character is the starting point from which we go on. When I say a man has character, I mean that when you go to that man and say, 'What are the facts in this case?' he will tell you the truth, justly, truly, and wisely as he knows, with the minimum of exhibitionism and the maximum of devotion to the common cause.
One man's justice is another's injustice; one man's beauty another's ugliness; one man's wisdom anpther's folly.
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.
He who attempts to control another is a governor, an aggressor, an invader; and the nature of such invasion is not changed, whether it is made by one man upon another man ... or by all other men upon one man, after the manner of a modern democracy.
One has followed the other in an endless circle, for it is certain that as man's insight increases so he finds both wretchedness and greatness within himself. In a word man knows he is wretched. Thus he is wretched because he is so, but he is truly great because he knows it.
A lady is nothing very specific. One man's lady is another man's woman; sometimes, one man's lady is another man's wife. Definitions overlap but they almost never coincide.
One may not condemn a man for succeeding financially because he knows how. Neither may one with justice take away for a man what he has fairly earned, to give to men of less ability.
Love, friendship, respect, admiration are the emotional response of one man to the virtues of another, the spiritual payment given in exchange for the personal, selfish pleasure which one man derives from the virtues of another man’s character.
Rights are not gifts from one man to another, nor from one class of men to another. It is impossible to discover any origin of rights otherwise than in the origin of man; it consequently follows that rights appertain to man in right of his existence, and must therefore be equal to every man.
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