English Lexicographer, Essayist, Poet, Conversationalist
Samuel Johnson, aka Doctor Johnson
English Lexicographer, Essayist, Poet, Conversationalist
Power and superiority are so flattering and delightful that, fraught with temptation, and exposed to danger as they are, scarcely any virtue is so cautious or any prudence so timorous as to decline them.
Power is always gradually stealing away from the many to the few, because the few are more vigilant and consistent; it still contracts to a smaller number, till in time it centers in a single person. Thus all the forms of governments instituted among mankind, perpetually tend towards monarchy; and power, however diffused through the whole community, is by negligence or corruption, commotion or distress, reposed at last in the chief magistrate.
Praise is so pleasing to the mind of man that it is the original of almost all of our actions.
Patriot?One whose ruling passion is the love of his country?. It is sometimes used for a factious disturber of the government.
Oh! answered she, much trouble and solicitation, to get a Subscriber's ticket; or else, half a Guinea.
On his knowledge of the status of some sermons he had ghost- written for others: I have been paid for them, and have no right to inquire about them.
Our judges had not gone deep in the question concerning literary property. I mentioned Lord Monboddo's opinion, that if a man could get a work by heart, he might print it, as by such an act the mind is exercised. Johnson: No, Sir; a man's repeating it no more makes it his property, than a man may sell a cow which he drives home. I said, printing an abridgement of a work was allowed, which was only cutting the horns and tail off the cow. Johnson: No, Sir, 'tis making the cow have a calf.
Painting consumes labour not disproportionate to its effect; but a fellow will hack half a year at a block of marble to make something in stone that hardly resembles a man. The value of statuary is owing to its difficulty. You would not value the finest head cut upon a carrot.
Patience and submission are very carefully to be distinguished from cowardice and indolence. We are not to repine, but we may lawfully struggle; for the calamities of life, like the necessities of nature, are calls to labour and diligence. When we feel any pressure of distress, we are not to conclude that we can only obey the will of Heaven by languishing under it, any more than when we perceive the pain of thirst, we are to imagine that water is prohibited.
Nothing ... will ever be attempted, if all possible objections must be first overcome.
Nothing can be more noxious to society, than that erroneous clemency, which, when a rebellion is suppressed, exacts no forfeiture, and establishes no securities, but leaves the rebels in their former state. Who would not try the experiment, which promises advantage without expense? If rebels once obtain a victory, their wishes are accomplished; if they are defeated, they suffer little, perhaps less than their conquerors; however often they play the game, the chance is always in their favour.
Nothing confers so much ability to resist the temptations that perpetually surround us, as an habitual consideration of the shortness of life, and the uncertainty of those pleasures that solicit our pursuit; and this consideration can be inculcated only by affliction. 'O Death! how bitter is the remembrance of thee, to a man that lives at ease in his possessions!' If our present state were one continued succession of delights, or one uniform flow of calmness and tranquility, we should never willingly think upon its end; death would then surely surprise us as 'a thief in the night;' and our task of duty would remain unfinished, till 'the night came when no man can work.'
Nothing has so exposed men of learning to contempt and ridicule as their ignorance of things which are known to all but themselves. Those who have been taught to consider the institutions of the schools as giving the last perfection to human abilities are surprised to see men wrinkled with study, yet wanting to be instructed in the minute circumstances of propriety, or the necessary form of daily transaction; and quickly shake off their reverence for modes of education which they find to produce no ability above the rest of mankind.
Nothing is more despicable than the old age of a passionate man.* When the vigour of youth fails him, and his amusements pall with frequent repetition, his occasional rage sinks by decay of strength into peevishness; that peevishness, for want of novelty and variety, becomes habitual; the world falls off from around him, and he is left, as Homer expresses it, to devour his own heart in solitude and contempt.
Novelty captivates the superficial and thoughtless; vehemence delights the discontented and turbulent. He that contradicts acknowledged truth will always have an audience; he that vilifies established authority will always find abettors.
Of all kinds of credulity, the most obstinate and wonderful is that of political zealots; of men, who being numbered, they know not how or why, in any of the parties that divide a state, resign the use of their own eyes and ears, and resolve to believe nothing that does not favor those whom they profess to follow.
Of memory, which makes so large a part of the excellence of the human soul, and which has so much influence upon all its other powers, but a small portion has been allotted to the animal world. We do not find the grief with which the dams lament the loss of their young proportionate to the tenderness with which they caress, the assiduity with which they feed, or the vehemence with which they defend them. Their regard for their offspring, when it is before their eyes, is not, in appearance, less than that of a human parent; but when it is taken away, it is very soon forgotten, and, after a short absence, if brought again, wholly disregarded.
OF music Dr. Johnson used to say that it was the only sensual pleasure without vice.
Of the caution necessary in adjusting narratives there is no end. Some tell what they do not know, that they may not seem ignorant, and others from mere indifference about truth. All truth is not, indeed, of equal importance; but, if little violations are allowed, every violation will in time be thought little; and a writer should keep himself vigilantly on his guard against the first temptations to negligence or supineness.
No man will be a sailor who has contrivance enough to get himself into jail; for being in a ship is being in a jail, with the chance of being drowned.
No man, however enslaved to his appetites, or hurried by his passions, can, while he preserves his intellects unimpaired, please himself with promoting the corruption of others. He whose merit has enlarged his influence would surely wish to exert it for the benefit of mankind. Yet such will be the effect of his reputation, while he suffers himself to indulge in any favourite fault, that they who have no hope to reach his excellence will catch at his failings, and his virtues will be cited to justify the copiers of his vices.
No people can be great who have ceased to be virtuous.
No person (said he one day) goes under-dressed till he thinks himself of consequence enough to forbear carrying the badge of his rank upon his back. And in answer to the arguments urged by Puritans, Quakers, &c. against showy decorations of the human figure, I once heard him exclaim, Oh, let us not be found when our Master calls us, ripping the lace off our waistcoats, but the spirit of our contention from our souls and our tongues! Let us all conform in outward customs, which are of no consequence, to the manners of those whom we live among, and despise such paltry distinctions. Alas, Sir (continued he), a man who cannot get to heaven in a green coat, will not find his way thither the sooner in a grey one.
No wise man will be contented to die, if he thinks he is to go into a state of punishment. Nay, no wise man will be contented to die, if he thinks he is to fall into annihilation: for however unhappy any man's existence may be, he yet would rather have it, than not exist at all. No, there is no rational principle by which a man can die contented, but a trust in the mercy of God, through the merits of Jesus Christ.
No, Sir; to act from pure benevolence is not possible for finite beings. Human benevolence is mingled with vanity, interest, or some other motive.