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In a time of drastic change, it is the learners who inherit the future. The learned find themselves equipped to live in a world which no longer exists.
People unfit for freedom - who cannot do much with it - are hungry for power. The desire for freedom is an attribute of a "have" type of self. It says: leave me alone and I shall grow, learn, and realize my capacities. The desire for power is basically an attribute of a "have not" type of self.
The leader has to be practical and a realist, yet must talk the language of the visionary and the idealist.
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.
We are more ready to try the untried when what we do is inconsequential. Hence the fact that many inventions had their birth as toys.
The wise learn from the experience of others, and the creative know how to make a crumb of experience go a long way.
The basic test of freedom is perhaps less in what we are free to do than in what we are free not to do.
Disappointment is a sort of bankruptcy -- the bankruptcy of a soul that expends too much in hope and expectation.
One might equate growing up with a mistrust of words. A mature person trusts his eyes more than his ears. Irrationality often manifests itself in upholding the word against the evidence of the eyes. Children, savages and true believers remember far less what they have seen than what they have heard.
Perhaps a modern society can remain stable only by eliminating adolescence, by giving its young, from the age of ten, the skills, responsibilities, and rewards of grownups, and opportunites for action in all spheres of life. Adolescence should be a time of useful action, while book learning and scholarship should be a preoccupation of adults.
A preoccupation with the future not only prevents us from seeing the present as it is but often prompts us to rearrange the past.
America is still the best country for the common man -- white or black ... if he can't make it here he won't make it anywhere else.
Every great cause begins as a movement, becomes a business, and eventually degenerates into a racket.
However much we talk of the inexorable laws governing the life of individuals and of societies, we remain at the bottom convinced that in human affairs everything in more or less fortuitous. We do not even believe in the inevitability of our own death. Hence the difficulty of deciphering the present, of detecting the seeds of things to come as they germinate before our eyes. We are not attuned to seeing the inevitable.
If a society is to preserve stability and a degree of continuity, it must learn how to keep its adolescents from imposing their tastes, values, and fantasies on everyday life.
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.
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
Our achievements speak for themselves. What we have to keep track of are our failures, discouragements and doubts. We tend to forget the past difficulties, the many false starts, and the painful groping. We see our past achievements as the end results of a clean forward thrust, and our present difficulties as signs of decline and decay.
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.
Our greatest pretenses are built up not to hide the evil and the ugly in us, but our emptiness. The hardest thing to hide is something that is not there.
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.
Social improvement is attained more readily by a concern with the quality of results than with the purity of motives.
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 link between ideas and action is rarely direct. There is almost always an intermediate step in which the idea is overcome. De Tocqueville points out that it is at times when passions start to govern human affairs that ideas are most obviously translated into political action. The translation of ideas into action is usually in the hands of people least likely to follow rational motives. Hence, it is that action is often the nemesis of ideas, and sometimes of the men who formulate them. One of the marks of the truly vigorous society is the ability to dispense with passion as a midwife of action - the ability to pass directly from thought to action.
The misery of a child is interesting to a mother, the misery of a young man is interesting to a young woman, the misery of an old man is interesting to nobody.
The most gifted members of the human species are at their creative best when they cannot have their way, and must compensate for what they miss by realizing and cultivating their capacities and talents.
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.
The pleasure we derive from doing favors is partly in the feeling it gives us that we are not altogether worthless. It is a pleasant surprise to ourselves.
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.
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.
The real persuaders are our appetites, our fears and above all our vanity. The skillful propagandist stirs and coaches these internal persuaders.
The remarkable thing is that we really love our neighbors as ourselves: we do unto others as we do unto ourselves. We hate others when we hate ourselves. We are tolerant of 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.
The uncompromising attitude is more indicative of an inner uncertainty than a deep conviction. The implacable stand is directed more against the doubt within than the assailant without.
There is probably an element of malice in the readiness to overestimate people; we are laying up for ourselves the pleasure of later cutting them down to size.
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.
To grow old is to grow common. Old age equalizes - we are aware that what is happening to us has happened to untold numbers from the beginning of time. When we are young we act as if we were the first young people in the world.
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- we know it not.
We are told that talent creates its own opportunities. But it sometimes seems that intense desire creates not only its own opportunities, but its own talents.
We find it hard to apply the knowledge of ourselves to our judgment of others. The fact that we are never of one kind, that we never love without reservations and never hate with all our being cannot prevent us from seeing others as wholly black or white.
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.
We have rudiments of reverence for the human body, but we consider as nothing the rape of the human mind.
Whenever you trace the origin of a skill or practices which played a crucial role in the ascent of man, we usually reach the realm of play.
Wise living consists perhaps less in acquiring good habits than in acquiring as few habits as possible.
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.
You dehumanize a man as much by returning him to nature - by making him one with rocks, vegetation, and animals - as by turning him into a machine. Both the natural and the mechanical are the opposite of that which is uniquely human. Nature is a self-made machine, more perfectly automated than any automated machine. To create something in the image of nature is to create a machine, and it was by learning the inner working of nature that man became a builder of machines. It is also obvious that when man domesticated animals and plants he acquired self-made machines for the production of food, power, and beauty.