English Lexicographer, Essayist, Poet, Conversationalist
Samuel Johnson, aka Doctor Johnson
English Lexicographer, Essayist, Poet, Conversationalist
Would not you, sir, start as Mr. Garrick does, if you saw a ghost? He answered, I hope not. If I did, I should frighten the ghost.
You know I never thought confidence with respect to futurity any part of the character of a brave, a wise, or a good man. Bravery has no place where it can avail nothing, Wisdom impresses strongly the consciousness of those faults, of which it is itself perhaps an aggravation; and Goodness always wishing to be better, and imputing every deficience to criminal negligence, and every fault to voluntary corruption, never dares to suppose the conditions of forgiveness fulfilled, not what is wanting in the virtue supplied by Penitence.
Why, Sir, I reconcile my principles very well, because mankind are happier in a state of inequality and subordination. Were they to be in this pretty state of equality, they would soon degenerate into brutes;--they would become Monboddo's nation;?their tails would grow. Sir, all would be losers, were all to work for all:?they would have no intellectual improvement; All intellectual improvement arises from leisure: all leisure arises from one working for another.
Without good humour, learning and bravery can only confer that superiority which swells the heart of the lion in the desert, where he roars without reply, and ravages without resistance. Without good humour virtue may awe by its dignity and amaze by its brightness, but must always be viewed at a distance, and will scarcely gain a friend or attract an imitator.
Wives and husbands are ... incessantly complaining of each other; and there would be reason for imagining that almost every house was infested with perverseness or oppression beyond human sufferance, did we not know upon how small occasions some minds burst into lamentations and reproaches, and how naturally every animal revenges his pain upon those who happen to be near, without any nice examination of its cause. We are always willing to fancy ourselves within a little of happiness, and when, with repeated efforts, we cannot reach it, persuade ourselves that it is intercepted by an ill-paired mate, since, if we could find any other obstacle, it would be our own fault that it was not removed.
When the power of birth and station ceases, no hope remains but from the relevence of money. Power and wealth supply the place of each other. Power confers the ability of gratifying our desire without the consent of others. Wealth enables us to obtain the consent of others to our gratification. Power, simply considered, whatever it confers on one, must take from another. Wealth enables its owner to give to others, by taking only from himself. Power pleases the violent and proud: wealth delights the placid and the timorous. Youth therefore flies at power, and age grovels after riches.
Whoever is delighted with his own picture must derive his pleasure from the pleasure of another. Every man is always present to himself, and has, therefore, little need of his own resemblance, nor can desire it, but for the sake of those whom he loves, and by whom he hopes to be remembered.
Whoever shall review his life will generally find, that the whole tenor of his conduct has been determined by some accident of no apparent moment, or by a combination of inconsiderable circumstances, acting when his imagination was unoccupied, and his judgment unsettled; and that his principles and actions have taken their colour from some secret infusion, mingled without design in the current of his ideas. The desires that predominate in our hearts are instilled by imperceptible communications at the time when we look upon the various scenes of the world, and the different employments of men, with the neutrality of inexperience; and we come forth from the nursery or the school, invariably destined to the pursuit of great acquisitions or petty accomplishments.
What is alleged in defence of those hateful practices, every one knows; but the truth is, that by knives, fire, and poison, knowledge is not always sought and is very seldom attained. The experiments that have been tried, are tried again; he that burned an animal with irons yesterday, will be willing to amuse himself with burning another tomorrow. I know not, that by living dissections any discovery has been made by which a single malady is more easily cured. And if the knowledge of physiology has been somewhat increased, he surely buys knowledge dear, who learns the use of lacteals at the expense of his humanity. It is time that universal resentment should arise against these horrid operations, which tend to harden the heart, extinguish those sensations which give man confidence in man, and make the physician more dreadful than the gout or stone.
What is read with delight is commonly retained, because pleasure always secures attention but the books which are consulted by occasional necessity, and perused with impatience, seldom leave any traces on the mind.
Whatever diversion is costly will be frequented by those who desire to be thought rich; and whatever has, by any accident, become fashionable, easily continues its reputation, because every one is ashamed of not partaking it.
Whatever is common is despised. Advertisements are now so numerous that they are very negligently perused, and it is therefore become necessary to gain attention by magnificence of promises, and by eloquence sometimes sublime and sometimes pathetick.
Whatever is done skillfully appears to be done with ease; and art, when it is once matured to habit, vanishes from observation. We are therefore more powerfully excited to emulation by those who have attained the highest degree of excellence, and whom we can therefore with least reason hope to equal.
Whatever is useful or honourable will be desired by many who can never obtain it; and that which cannot be obtained when it is desired, artifice or folly will be diligent to counterfeit. Those to whom fortune has denied gold and diamonds decorate themselves with stones and metals, which have something of the show, but little of the value; and every moral excellence or intellectual faculty has some vice or folly which imitates its appearance.
Whatever profit [from colonies] is obtained must be gained by the violence of rapine, or dexterity of fraud. Government will not, perhaps, soon arrive at such purity and excellence, but that some connivance, at least, will be indulged to the triumphant robber and successful cheat. He that brings wealth home is seldom interrogated by what means it was obtained. This, however, is one of those modes of corruption with which mankind ought always to struggle, and which they may, in time, hope to overcome. There is reason to expect, that, as the world is more enlightened, policy and morality will, at last, be reconciled, and that nations will learn not to do what they will not suffer.
Were all distinctions abolished, the strongest would not long acquiesce, but would endeavour to obtain a superiority by their bodily strength. But, Sir, as subordination is very necessary for society, and contentions for superiority very dangerous, mankind, that is to say, all civilized nations, have settled it upon a plan invariable in principle. A man is born to hereditary rank; or his being appointed to certain offices, gives him a certain rank. Subordination tends greatly to human happiness. Were we all upon an equality, we should have no other enjoyment than mere animal pleasure.
We know little of the state of departed souls, because such knowledge is not necessary to a good life. Reason deserts us at the brink of the grave, and can give us no further intelligence. Revelation is not wholly silent. There is joy in the angels of Heaven over one sinner that repenteth; and surely this joy is not incommunicable to souls disentangled from the body, and made like angels.
We must either outlive our friends you know, or our friends must outlive us; and I see no man that would hesitate about the choice.
We seldom require more to the happiness of the present hour than to surpass him that stands next before us.
To scatter praise or blame without regard to justice is to destroy the distinction of good and evil. Many have no other test of actions than general opinion; and all are so far influenced by a sense of reputation that they are often restrained by fear of reproach, and excited by hope of honour, when other principles have lost their power.
To set the mind above the appetites is the end of abstinence, which one of the Fathers observes to be not a virtue, but the ground-work of virtue. By forbearing to do what may innocently be done, we may add hourly new vigour to resolution, and secure the power of resistance when pleasure or interest shall lend their charms to guilt.
To suppose, that by sending out a colony, the nation established an independent power; that when, by indulgence and favour, emigrants are become rich, they shall not contribute to their own defence, but at their own pleasure; and that they shall not be included, like millions of their fellow-subjects, in the general system of representation; involves such an accumulation of absurdity, as nothing but the show of patriotism could palliate.
To think highly of ourselves in comparison with others, to assume by our own authority that precedence which none is willing to grant us, must be always invidious and offensive; but to rate our powers high in proportion to things, and imagine ourselves equal to great undertakings, while we leave others in possession of the same abilities, cannot with equal justice provoke censure.
To this dilatory notation must be imputed the false relations of travellers, where there is no imaginable motive to deceive. They trusted to memory, what cannot be trusted safely to the eye, and told by guess what a few hours before they had known with certainty.
Treating your adversary wth respect is striking soft in battle.