A Quote by Benjamin Whichcote

Man is a wonder to himself; he can neither govern nor know himself. — © Benjamin Whichcote
Man is a wonder to himself; he can neither govern nor know himself.
A wise man neither suffers himself to be governed, nor attempts to govern others.
There is no hope for the world unless and until we formulate, accept and state publicly a true moral code of individualism, based on man's inalienable right to live for himself. Neither to hurt nor to serve his brothers, but to be independent of them in his function and in his motive. Neither to sacrifice them for himself nor to sacrifice himself for them.
Who then is free? the wise man who is lord over himself; Whom neither poverty nor death, nor chains alarm; strong to withstand his passions and despise honors, and who is completely finished and rounded off in himself.
A man cannot free himself by any self-denying ordinances, neither by water nor potatoes, nor by violent possibilities, by refusing to swear, refusing to pay taxes, by going to jail, or by taking another man's crops or squatting on his land. By none of these ways can he free himself; no, nor by paying his debts with money; only by obedience to his own genius.
A man cannot govern a nation if he cannot govern a city; he cannot govern a city if he cannot govern a family; he cannot govern a family unless he can govern himself; and he cannot govern himself unless his passions are subject to reason
That man is best who sees the truth himself. Good too is he who listens to wise counsel. But who is neither wise himself nor willing to ponder wisdom is not worth a straw.
When a man begins to know himself a little he will see in himself many things that are bound to horrify him. So long as a man is not horrified at himself he knows nothing about himself.
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.
The cause of all the blunders committed by man arises from this excessive self-love. For the lover is blinded by the object loved; so that he passes a wrong judgment on what is just, good and beautiful, thinking that he ought always to honor what belongs to himself in preference to truth. For he who intends to be a great man ought to love neither himself nor his own things, but only what is just, whether it happens to be done by himself, or by another.
God has neither form nor shape under which we can know Him; when he speaks of Himself in metaphors and similes, He is adapting Himself to our foolishness, our limited capacity.
The universe is deathless; Is deathless because, having no finite self, it stays infinite. A sound man by not advancing himself stays the further ahead of himself, By not confining himself to himself sustains himself outside himself: By never being an end in himself he endlessly becomes himself.
Man—every man—is an end in himself, not a means to the ends of others; he must live for his own sake, neither sacrificing himself to others nor sacrificing others to himself; he must work for his rational self-interest, with the achievement of his own happiness as the highest moral purpose of his life.
Let a man neither give himself over to pleasures ... nor yet let him give himself over to self-mortification ... To the exclusion of both these extremes, the Truth-Finder has discovered a middle course.
Happy the man, of mortals happiest he, Whose quiet mind from vain desires is free; Whom neither hopes deceive, nor fears torment, But lives at peace, within himself content; In thought, or act, accountable to none But to himself, and to the gods alone.
That man is great, and he alone, Who serves a greatness not his own, For neither praise nor self: Content to know and be unknown: Whole in himself.
But he who neither thinks for himself nor learns from others, is a failure as a man.
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