β
We usually see only the things we are looking for β so much so that we sometimes see them where they are not.
β Eric Hoffer
writer, philosopher, psychologist, sociologist
π Read on Wikipedia1902 Β β 1983
We usually see only the things we are looking for β so much so that we sometimes see them where they are not.
Rudeness is the weak man's imitation of strength.
The search for happiness is one of the chief sources of unhappiness.
A preoccupation with the future not only prevents us from seeing the present as it is but often prompts us to rearrange the past. (1954), p. 75
The real persuaders are our appetites, our fears and above all our vanity. The skillful propagandist stirs and coaches these internal persuaders.
The basic test of freedom is perhaps less in what we are free to do than in what we are free not to do. A ruling intelligentsia, whether in Europe, Asia or Africa, treats the masses as raw material to be experimented on, processed, and wasted at will.
In times of change learners inherit the earth; while the learned find themselves beautifully equipped to deal with a world that no longer exists.
Vehemence is the expression of a blind effort to support and uphold something that can never stand on its own... Whether it our own meaningless self we are upholding, or some doctrine devoid of evidence, we can do it only in a frenzy of faith.
Disappointment is a sort of bankruptcy - the bankruptcy of a soul that expends too much in hope and expectation.
There is a powerful craving in most of us to see ourselves as instruments in the hands of others and thus free ourselves from the responsibility for acts which are prompted by our own questionable inclinations and impulses.
The beginning of thought is in disagreement β not only with others but also with ourselves.
It is when power is wedded to chronic fear that it becomes formidable.
Children are the keys of paradise.
Propaganda does not deceive people; it merely helps them to deceive themselves.
We have to adjust ourselves, and every radical adjustment is a crisis in self-esteem: we undergo a test, we have to prove ourselves.
There is in even the most selfish passion a large element of self-abnegation. It is startling to realize that what we call extreme self-seeking is actually self-renunciation. The miser, health addict, glory chaser and their like are not far behind the selfless in the exercise of self-sacrifice.
If in order to keep the wheels turning you have to deafen ears with propaganda, crack the whip of Terror, and keep pushing people around, then you haven't got a machine civilization no matter how numerous and ingenious your machines.
To dispose a soul to action we must upset its equilibrium. page 27, Buccaneer Books edition (1990) 172 pages total
There can be no freedom without freedom to fail. page 80, Buccaneer Books edition (1990) 172 pages total
We are least open to precise knowledge concerning the things we are most vehement about.
The ratio between supervisory and producing personnel is always highest where the intellectuals are in power. In a Communist country it takes half the population to supervise the other half.
One would like to see mankind spend the balance of the century in a total effort to clean up and groom the surface of the globe β wipe out the jungles, turn deserts and swamps into arable land, terrace barren mountains, regulate rivers, eradicate all pests, control the weather, and make the whole land mass a fit habitation for Man. The globe should be our and not nature's home, and we no longer nature's guests.
Up to now, America has not been a good milieu for the rise of a mass movement. What starts out here as a mass movement ends up as a racket, a cult, or a corporation.
Yet at this moment Israel is our only reliable and unconditional ally. We can rely more on Israel than Israel can rely on us. And one has only to imagine what would have happened last summer had the Arabs and their Russian backers won the war to realize how vital the survival of Israel is to America and the West in general.
You accept certain unlovely things about yourself and manage to live with them. The atonement for such an acceptance is that you make allowances for others β that you cleanse yourself of the sin of self-righteousness.
A just society must strive with all its might to right wrongs even if righting wrongs is a highly perilous undertaking. But if it is to survive, a just society must be strong and resolute enough to deal swiftly and relentlessly with those who would mistake its good will for weakness.
When cowardice becomes a fashion its adherents are without number, and it masquerades as forbearance, reasonableness and whatnot.
The elites are finally catching up with us. We can hear the swish of leather as saddles are heaved on our backs. The intellectuals and the young, booted and spurred, feel themselves born to ride us.
Good and evil grow up together and are bound in an equilibrium that cannot be sundered. The most we can do is try to tilt the equilibrium toward the good.
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.
The central task of education is to implant a will and a 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. In a time of drastic change it is the learners who inherit the future. The learned usually find themselves equipped to live in a world that no longer exists.
It is the malady of our age that the young are so busy teaching us that they have no time left to learn.
The Paleolithic hunters who painted the unsurpassed animal murals on the ceiling of the cave at Altamira had only rudimentary tools. Art is older than production for use, and play older than work. Man was shaped less by what he had to do than by what he did in playful moments. It is the child in man that is the source of his uniqueness and creativeness, and the playground is the optimal milieu for the unfolding of his capacities.
Commitment becomes hysterical when those who have nothing to give advocate generosity, and those who have nothing to give up preach renunciation.
Nature has no compassion. Nature accepts no excuses and the only punishment it knows is death.
An empty head is not really empty; it is stuffed with rubbish. Hence the difficulty of forcing anything into an empty head.
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.
It is often the failure who is the pioneer in new lands, new undertakings, and new forms of expression.
Nonconformists travel as a rule in bunches. You rarely find a nonconformist who goes it alone. And woe to him inside a nonconformist clique who does not conform with nonconformity.
The history of this country was made largely by people who wanted to be left alone. Those who could not thrive when left to themselves never felt at ease in America.
We take for granted the need to escape the self. Yet the self can also be a refuge. In totalitarian countries the great hunger is for private life. Absorption in the minutiae of an individual existence is the only refuge from the apocalyptic madhouse staged by maniacal saviors of humanity.
One wonders whether a generation that demands instant satisfaction of all its needs and instant solution of the world's problems will produce anything of lasting value. Such a generation, even when equipped with the most modern technology, will be essentially primitive β it will stand in awe of nature, and submit to the tutelage of medicine men.
They who lack talent expect things to happen without effort. They ascribe failure to a lack of inspiration or ability, or to misfortune, rather than to insufficient application. At the core of every true talent there is an awareness of the difficulties inherent in any achievement, and the confidence that by persistence and patience something worthwhile will be realized. Thus talent is a species of vigor.
What monstrosities would walk the streets were some people's faces as unfinished as their minds.
The ignorant are a reservoir of daring. It almost seems that those who have yet to discover the known are particularly equipped for dealing with the unknown. The unlearned have often rushed in where the learned feared to tread, and it is the credulous who are tempted to attempt the impossible. They know not whither they are going, and give chance a chance.
To the excessively fearful the chief characteristic of power is its arbitrariness. Man had to gain enormously in confidence before he could conceive an all-powerful God who obeys his own laws.
The end comes when we no longer talk with ourselves. It is the end of genuine thinking and the beginning of the final loneliness. The remarkable thing is that the cessation of the inner dialogue marks also the end of our concern with the world around us. It is as if we noted the world and think about it only when we have to report it to ourselves.
The hardest arithmetic to master is that which enables us to count our blessings.
Our greatest weariness comes from work not done.
Both the revolutionary and the creative individual are perpetual juveniles. The revolutionary does not grow up because he cannot grow, while the creative individual cannot grow up because he keeps growing.
We have perhaps a natural fear of ends. We would rather be always on the way than arrive. Given the means, we hang on to them and often forget the ends.
A war is not won if the defeated enemy has not been turned into a friend.
That which is unique and worthwhile in us makes itself felt only in flashes. If we do not know how to catch and savor the flashes we are without growth and exhilaration.
The monstrous evils of the twentieth century have shown us that the greediest money grubbers are gentle doves compared with money-hating wolves like Lenin, Stalin, and Hitler, who in less than three decades killed or maimed nearly a hundred million men, women, and children and brought untold suffering to a large portion of mankind.
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.
I hang onto my prejudices, they are the testicles of my mind.
The Renaissance was a time of mercenary soldiers, ours is a time of mercenary labor.
There is no reason why the profoundest thoughts should not make easy and exciting reading. A profound thought is an exciting thing β as exciting as a detective's deductions or hunches. The simpler the words in which a thought is expressed the more stimulating its effect.
Perhaps people throw themselves into heated polemics to give content to their lives, to warm their hearts. What Luther said of hatred is true of all quarreling. There is nothing like a feud to make life seem full and interesting.
It is not good for our efforts at self-realization to know the opinions other people have of us. It is difficult or perhaps impossible to be ourselves if we are known.
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.
I am more and more convinced that taking life over-seriously is a frivolous thing. There is an affected self-dramatizing in the brooding over one's prospects and destiny. The trifling attitude of an Ecclesiastes is essentially sober and serious. It is in closer touch with the so-called eternal truths than are the most penetrating metaphysical probing and the most sensitive poetic insights.
This food-and-shelter theory concerning man's efforts is without insight. Our most persistent and spectacular efforts are concerned not with the preservation of what we are but with the building up of an imaginary conception of ourselves in the opinion of others. The desire for praise is more imperative than the desire for food and shelter.
The chief difference between me and others is that I have plenty of time β not only because I am without a multitude of responsibilities and without daily tasks, which demand attention: But also because I am basically without ambition. Neither the present nor the future has claims on me.
The sense of worth derived from creative work depends upon "recognition" by others, which is never automatic. As a result, the path of self-realization, even when it is the only open one, is taken with reluctance. Men of talent have to be goaded to engage in creative work. The groans and laments of even the most gifted and prolific echo through the ages.
Thinking with me is like looking for a person whose address I don't know. I stand on a street corner all day long waiting for him to pass by. Certainly there are more efficient ways of locating a person whose address you don't know. But if you have a whole lifetime to wait and enjoy watching things go by, then waiting on street corners is as good a method as any. If you don't find the person you are looking for, you might meet someone else.
To think for oneself is not only, as Gide said, counterrevolutionary but also apostasy and, at certain times, treason.
By circumstance and perhaps also by inclination, I think in complete intellectual isolation. To expect others to help me think seems to me almost like expecting them to help me digest my food.
It is precisely because we can never really know ourselves, but only guess, that we are so vehement about the good and the evil ascribed to us by others. In maintaining ourselves against all comers, we are maintaining something that is unknown, uncertain, and never wholly provable. We need a chorus of consent, and we are engaged in an unceasing proselytizing campaign in our own behalf.
How terribly hard and almost impossible it is to tell the truth. More than anything else, the artist in us prevents us from telling aught as it really happened. We deal with the truth as the cook deals with meat and vegetables.
In products of the human mind, simplicity marks the end of a process of refining, while complexity marks a primitive stage. Michelangelo's definition of art as the purgation of superfluities suggests that the creative effort consists largely in the elimination of that which complicates and confuses a pattern
A multitude of words is probably the most formidable means of blurring and obscuring thought. There is no thought, however momentous, that cannot be expressed lucidly in 200 words.
It is the Frenchman's readiness to exaggerate that is at the root of his intellectual lucidity and also of his capacity for acknowledging merit. The English were not afraid to exaggerate in the sixteenth and seventeenth centuries, and they were then not far behind the French in the lucidity of their thinking.... There is hardly a single instance of cultural vigor marked by moderation in expression.
It has been my experience that there is no substitute for time where thinking is concerned. Why is it so? The answer seems to be that in many cases to think means to be able to allow the mind to stray from the task at hand. The mind must be able to be "elsewhere." This needs time.
Compassion alone stands apart from the continuous traffic between good and evil proceeding within us.
Our doubts about ourselves cannot be banished except by working at that which is the one and only thing we know we ought to do. Other people's assertions cannot silence the howling dirge within us. It is our talents rusting unused within us that secrete the poison of self-doubt into our bloodstream.
We are ready to die for an opinion but not for a fact: indeed, it is by our readiness to die that we try to prove the factualness of our opinion.
The impulse to think, to philosophize and spin beauty and brilliance out of mind and soul, is somehow the offspring of resistance β of an effort to overcome an apparently insurmountable obstacle. Hence cultural creativeness is more likely to flourish in an atmosphere of restriction, of an imposed pattern of thought and behavior, than in one of total freedom.
One is not quite certain that creativeness in the arts, literature, and science functions best in an environment of absolute freedom. Chances are that a relatively mild tyranny stimulates creativeness.
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.
Universities are an example of organizations dominated wholly by intellectuals; yet, outside pure science, they have not been an optimal milieu for the unfolding of creative talents. In neither art, music, literature, technology and social theory, nor planning have the Universities figured as originators or as seedbeds of new talents and energies.
It is apparently vital that we should be in the dark about ourselves β not to be clear about our intentions, fears, and hopes. There is a stubborn effort in us to set up a compact screen between consciousness and the self.
To overestimate the originality of one's thoughts is perhaps a less serious defect than being unaware of their newness. There is a more pronounced lack of sensitivity in underestimating (ourselves and others) than in overestimating.
Good writing, like gold, combines lustrous lucidity with high density. What this means is good writing is packed with hints.
I have never felt that I had a thought too profound for others to understand. On the contrary, it always seemed to me axiomatic that what was clear to me should be clear and easy to everyone else. This despite the fact that it often took me years to grope my way to an idea.... I can spend days and even months on a single sentence. I do not know how to skip. To think and write with me is like putting brick on brick.
How rare it is to come across a piece of writing that is unambiguous, unqualified, and also unblurred by understatements or subtleties, and yet at the same time urbane and tolerant. It is a vice of the scientific method when applied to human affairs that it fosters hemming and hawing and a scrupulousness that easily degenerates into obscurity and meaninglessness.
Flaubert and Nietzsche have emphasized the importance of standing up and walking in the process of thinking. The peripatetics were perhaps motivated by the same awareness. Yet purposeful walking β what we call marching β is an enemy of thought and is used as a powerful instrument for the suppression of independent thought and the inculcation of unquestioned obedience.
Total innovation is a flight from comparison and also from imitation. Those who discover things for themselves and express them in their own way are not overly bothered by the fact that others have already discovered these things β have even discovered them over and over again β and have expressed what they found in all manner of ways.
What counts most is holding on. The growth of a train of thought is not a direct forward flow. There is a succession of spurts separated by intervals of stagnation, frustration, and discouragement. If you hold on, there is bound to come a certain clarification. The unessential components drop off and a coherent, lucid whole begins to take shape.
Originality is not something continuous but something intermittent β a flash of the briefest duration. One must have the time and be watchful (be attuned) to catch the flash and fix it. One must know how to catch and preserve these scant flakes of gold sluiced out of the sand and rocks of everyday life. Originality does not come nugget-size.
There is no loneliness greater than the loneliness of a failure. The failure is a stranger in his own house.
A good sentence is a key. It unlocks the mind of the reader.
As a full-time longshoreman I am necessarily more a scribbler than a writer. But I am also so by inclination. The writing I can enjoy is the sketching of an idea in a few dozen words β two hundred at most. Elaboration and expansion are for me hard going. An article of several thousand words becomes inevitably a mosaic of ideas β a series of ideas stuck together.
Some people have no original ideas because they do not think well enough of themselves to consider their ideas worth noticing and developing.
Disraeli felt that "nothing could compensate his obscure youth, not even a glorious old age." Practically all writers and artists are aware of their destiny and see themselves as actors in a fateful drama. With me, nothing is momentous: obscure youth, glorious old age, fateful coincidences β nothing really matters. I have written a number of good sentences. I have kept free of delusions. I know I am going to die soon.
I could never figure out β or probably did not take the trouble to figure out β what the great philosophical problems are about. The momentous statements I come across are at best a storm in a teacup. There are quite a number of people who have a vested interest in the stuff, make a noble living out of it, and they conspire with one another to keep it alive.
In all my life I never competed for fortune, for a woman, or for fame. I learned to write in total isolation. My first work was also my best, and the first thing published. I never belonged to a circle or clique. I did not know I was writing a book until it was written. When my first book was published there was no one near me, an acquaintance let alone a friend, to congratulate me. I have never savored triumph, never won a race.
The savior who wants to turn men into angels is as much a hater of human nature as the totalitarian despot who wants to turn them into puppets.
It is easier to love humanity as a whole than to love one's neighbor.
The fear of becoming a 'has-been' keeps some people from becoming anything.
Compassion alone stands apart from the continuous traffic between good and evil proceeding within us.
In times of change learners inherit the earth; while the learned find themselves beautifully equipped to deal with a world that no longer exists.
The only way to predict the future is to have power to shape the future.
My writing is done in railroad yards while waiting for a freight, in the fields while waiting for a truck, and at noon after lunch. Towns are too distracting.
Not only are oppression and exploitation an old story in Asia, but the colonial regimes of the British in lndia and of the Dutch in lndonesia were fairly beneficientβmore so perhaps than any regime those countries ever had or are likely to have for some time.
It's disconcerting to realize that businessmen, generals, soldiers, men of action are less corrupted by power than intellectuals... You take a conventional man of action, and he's satisfied if you obey. But not the intellectual. He doesn't want you just to obey. He wants you to get down on your knees and praise the one who makes you love what you hate and hate what you love. In other words, whenever the intellectuals are in power, there's soul-raping going on.
Our passionate preoccupation with the sky, the stars, and a God somewhere in outer space is a homing impulse. We are drawn back to where we came from.
The search for happiness is one of the chief sources of unhappiness.
It was the craving to be a one and only people which impelled the ancient Hebrews to invent a one and only God whose one and only people they were to be.
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.
Wordiness is a sickness of American writing. Too many words dilute and blur ideas.
There is not an idea that cannot be expressed in 200 words. But the writer must know precisely what he wants to say. If you have nothing to say and want badly to say it, then all the words in all the dictionaries will not suffice.
It is doubtful if the oppressed ever fight for freedom. They fight for pride and power β power to oppress others. The oppressed want above all to imitate their oppressors; they want to retaliate.
If anybody asks me what I have accomplished, I will say all I have accomplished is that I have written a few good sentences.
When hopes and dreams are loose in the streets, it is well for the timid to lock doors, shutter windows and lie low until the wrath has passed. For there is often a monstrous incongruity between the hopes, however noble and tender, and the action which follows them. It is as if ivied maidens and garlanded youths were to herald the four horsemen of the apocalypse.
Faith in a holy cause is to a considerable extent a substitute for the lost faith in ourselves.
The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.
A man is likely to mind his own business when it is worth minding. When it is not, he takes his mind off his own meaningless affairs by minding other people's business.
There is no doubt that in exchanging a self-centered for a selfless life we gain enormously in self-esteem. The vanity of the selfless, even those who practice utmost humility, is boundless.
When our individual interests and prospects do not seem worth living for, we are in desperate need for something apart from us to live for. All forms of dedication, devotion, loyalty and self-surrender are in essence a desperate clinging to something which might give worth and meaning to our futile, spoiled lives.
The poor on the borderline of starvation live purposeful lives. To be engaged in a desperate struggle for food and shelter is to be wholly free from a sense of futility.
Where freedom is real, equality is the passion of the masses. Where equality is real, freedom is the passion of a small minority.
We can never have enough of that which we really do not want, and... we run fastest and farthest from ourselves.
The capacity to resist coercion stems partly from the individual's identification with a group.
Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audienceβthe knowledge that our mighty deeds will come to the ears of our contemporaries or "of those that are to be." We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.
Failure in the management of practical affairs seems to be a qualification for success in the management of public affairs.
We can be absolutely certain only about things we do not understand. A doctrine that is understood is shorn of its strength.
The opposite of the religious fanatic is not the fanatical atheist but the gentle cynic who cares not whether there is a god or not.
Mass movements can rise and spread without belief in a God, but never without belief in a devil.
Passionate hatred can give meaning and purpose to an empty life. Thus people haunted by the purposelessness of their lives try to find a new content not only by dedicating themselves to a holy cause but also by nursing a fanatical grievance. A mass movement offers them unlimited opportunities for both.
We tend today to exaggerate the effectiveness of persuasion as a means of inculcating opinion and shaping behavior. ...Actually the fabulous effects ascribed to propaganda have no greater foundation in fact than the fall of the walls of Jericho ascribed to the blast of Joshua's trumpets.
Fanatical orthodoxy is in all movements a late development. It comes when the movement is in full possession of power and can impose its faith by force as well as by persuasion.
Charlatanism of some degree is indispensable to effective leadership. There can be no mass movement without some deliberate misrepresentation of facts.
The frustrated follow a leader less because of their faith that he is leading them to a promised land than because of their immediate feeling that he is leading them away from their unwanted selves. Surrender to a leader is not a means to an end but a fulfillment. Whither they are led is of secondary importance.
The awareness of their individual blemishes and shortcomings inclines the frustrated to detect ill will and meanness in their fellow men. Self-contempt, however vague, sharpens our eyes for the imperfections of others. We usually strive to reveal in others the blemishes we hide in ourselves.
Collective unity is not the result of the brotherly love of the faithful for each other. The loyalty of the true believer is to the whole β the church, party, nation β and not to his fellow true believer. True loyalty between individuals is possible only in a loose and relatively free society.
J. B. S. Haldane counts fanaticism among the only four really important inventions made between 3000 B.C and 1400 A.D. It was a Judaic-Christian invention. And it is strange to think that in receiving this malady of the soul the world also received a miraculous instrument for raising societies and nations from the deadβan instrument of resurrection.
Charlatanism of some degree is indispensable to effective leadership.
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.
Every extreme attitude is a flight from the self.
The uncompromising attitude is more indicative of an inner uncertainty than of deep conviction. The implacable stand is directed more against the doubt within than the assailant without.
When people are free to do as we please, they usually imitate each other.
Whenever we proclaim the uniqueness of a religion, a truth, a leader, a nation, a race, a part or a holy cause, we are also proclaiming our own uniqueness.
God alone is satisfied with what He is and can proclaim: "I am what I am." Unlike God, man strives with all his might to be what he is not. He incessantly proclaims: "I am what I am not."
To most of us nothing is so invisible as an unpleasant truth. Though it is held before our eyes, pushed under our noses, rammed down our throats β we know it not.
The weakness of a soul is proportionate to the number of truths that must be kept from it.
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.
We lie loudest when we lie to ourselves.
Those in possession of absolute power can not only prophesy and make their prophecies come true, but they can also lie and make their lies come true.
When we believe ourselves in possession of the only truth, we are likely to be indifferent to common everyday truths.
Modern man is weighed down more by the burden of responsibility than by the burden of sin. We think him more a savior who shoulders our responsibilities than him who shoulders our sins. If instead of making decisions we have but to obey and do our duty, we feel it as a sort of salvation.
The remarkable thing is that we really love our neighbor as ourselves: we do unto others as we do unto ourselves. We hate others when we hate ourselves. We are tolerant toward others when we tolerate ourselves. We forgive others when we forgive ourselves. We are prone to sacrifice others when we are ready to sacrifice ourselves. It is not love of self but hatred of self which is at the root of the troubles that afflict our world.
The pleasure we derive from doing favors is partly in the feeling it gives us that we are not altogether worthless.
The real "haves" are they who can acquire freedom, self-confidence, and even riches without depriving others of them. They acquire all of these by developing and applying their potentialities. On the other hand, the real "have nots" are they who cannot have aught except by depriving others of it. They can feel free only by diminishing the freedom of others, self-confident by spreading fear and dependence among others, and rich by making others poor.
Kindness can become its own motive. We are made kind by being kind.
The sick in soul insist that it is humanity that is sick, and they are the surgeons to operate on it. They want to turn the world into a sickroom. And once they get humanity strapped to the operating table, they operate on it with an ax.
To find the cause of our ills in something outside ourselves, something specific that can be spotted and eliminated, is a diagnosis that cannot fail to appeal. To say that the cause of our troubles is not in us but in the Jews, and pass immediately to the extermination of the Jews, is a prescription likely to find a wide acceptance.
Our credulity is greatest concerning the things we know least about. And since we know least about ourselves, we are ready to believe all that is said about us. Hence the mysterious power of both flattery and calumny.... It is thus with most of us: we are what other people say we are. We know ourselves chiefly by hearsay.
It is compassion rather than the principle of justice which can guard us against being unjust to our fellow men.
The only index by which to judge a government or a way of life is by the quality of the people it acts upon. No matter how noble the objectives of a government, if it blurs decency and kindness, cheapens human life, and breeds ill will and suspicion β it is an evil government.
To become different from what we are, we must have some awareness of what we are.
No one is truly literate who cannot read his own heart.
Rabid suspicion has nothing in it of skepticism. The suspicious mind believes more than it doubts. It believes in a formidable and ineradicable evil lurking in every person.
With some people solitariness is an escape not from others but from themselves. For they see in the eyes of others only a reflection of themselves.
To know a person's religion we need not listen to his profession of faith but must find his brand of intolerance.
Add a few drops of venom to a half truth and you have an absolute truth.
To spell out the obvious is often to call it in question.
You can discover what your enemy fears most by observing the means he uses to frighten you.
Take away hatred from some people, and you have men without faith.
The fear of becoming a "has been" keeps some people from becoming anything.
