Good results are sometimes owing to a failure of judgment, because the faculty of judgment often hinders us from undertaking many things which would succeed if carried through without thinking.
He who uses trickery should at least make use of his judgment to learn that he can scarcely hide treacherous conduct for very long among clever men who are determined to find him out, although they may pretend to be deceived in order to disguise their knowledge of his deceitfulness.
It is better that great peoples should seek out glory, or even vanity, in their deeds, than that they should remain indifferent . For even if they are not incited to act upon virtuous principles, at least there is the saving grace that they will do things they might not have done had not vanity prompted their actions.
Nothing can tell us so much about the general lawlessness of humanity as a perfect acquaintance with our own immoderate behavior. If we would think over our own impulses, we would recognize in our own souls the guiding principle of all vices which we reproach in other people; and if it is not in our very actions, it will be present at least in our impulses. There is no malice that self-love will not offer to our spirits so that we may exploit any occasion, and there are few people virtuous enough not to be tempted.
Pettiness of mind, ignorance and presumption are the cause of stubbornness, because stubborn people only want to believe what they themselves can imagine, and they can imagine very few things.
Self-love is almost always the ruling principle of our friendships. It makes us avoid all our obligations in unprofitable situations, and even causes us to forget our hostility towards our enemies when they become powerful enough to help us achieve fame or fortune.
Self-love is even deceived by self-love, because by looking out for our own interests and disregarding those of other people, we lose the advantage that comes with the exchange of favors.
The conversation of those who like to lord it over us is very disagreeable. But we should always be ready to graciously acknowledge the truth, no matter in what guise it comes to us.
The meanness of ingenuity, ignorance and presumption produce obstinacy , since obstinate people believe only in what they understand, but they understand very little.
There are many people who are so inclined to say "no" that the "no" always precedes whatever we say to them. This negative quality makes them so disagreeable that, even if they do what we want them to or agree with what we say, they always lose the pleasure that they might have received had they not started off so badly.
There are people so blind and self-absorbed in all matters that they always believe that, whatever they desire or think, they can impose their will on other people. Whatever bad reason they use to persuade others, these self-centered people are so caught up in the process that it seems to them all they have to do is to speak their wishes in a lofty and commanding tone of voice in order to convince everybody.
There are petty-minded people who cannot endure to be reminded of their ignorance because, since they are usually quite blind to all things, quite foolish, and quite ignorant, they never question anything, and are persuaded that they see clearly what in fact they never see at all, save through the darkness of their own dispositions.
There is a certain hidden mediocrity in those who are stationed above us in life, an ability to take liberties in their pursuit of pleasures and diversions, without injuring the honor and respect we owe to them.
There is no one who cannot derive great help and great benefit from learning; but there are also only a few people who do not receive a great harm from the light and knowledge they have received by learning, unless they use their knowledge in a manner both fit and natural for them.
We are more put off by people who parade their dignity than by people who show off their wardrobes. When people have to trick themselves out to gain attention, it is a sure sign that they are unworthy of it. If we want to make ourselves worthy, we can do so only by the innate eminence conferred by virtue. We hold great people in esteem more for the qualities of their soul than for the qualities of their fortune.
We prefer people who are trying to imitate us more than those who are trying to equal us. This is because imitation is a sign of esteem, but the desire to equal others is a sign of envy.
When High and Mighty people want to make us believe that they possess some good quality which they in fact do not have, it is dangerous to show that you doubt them; because, by removing their hope of deceiving the world, you also remove their desire to perform the good acts that might have arisen from their very pretensions.
