William Godwin

William
Godwin
1756
1836

English Social Reformer, Philosopher, Journalist and Novelist

Author Quotes

He that loves reading has everything within his reach. He has but to desire, and he may possess himself of every species of wisdom to judge and power to perform.

It is the property of truth to diffuse itself.

Once annihilate the quackery of government, and the most homebred understanding might be strong enough to detect the artifices of the state juggler that would mislead him.

The cause of justice is the cause of humanity. Its advocates should overflow with universal good will. We should love this cause, for it conduces to the general happiness of mankind.

The virtue of a human being is the application of his capacity to the general good.

Whenever government assumes to deliver us from the trouble of thinking for ourselves, the only consequences it produces are those of torpor and imbecility.

He that revels in a well-chosen library has innumerable dishes, and all of admirable flavor.

Justice is a principle which proposes to itself the production of the greatest sum of pleasure or happiness.

One of the prerogatives by which man is eminently distinguished from all other living beings inhabiting this globe of earth, consists in the gift of reason.

The diligent scholar is he that loves himself, and desires to have reason to applaud and love himself.

There can be no passion, and by consequence no love, where there is not imagination.

Without independence men cannot become either wise, useful, or happy.

How can anyone have genuine happiness, unless in proportion as he looks round, and, behold, everything is very good?

Learning is the ally, not the adversary of genius... he who reads in a proper spirit, can scarcely read too much.

Party has a more powerful tendency than perhaps any other circumstance in human affairs to render the mind quiescent and stationary. Instead of making each man an individual, which the interest of the whole requires, it resolves all understandings into one common mass, and subtracts from each the varieties that could alone distinguish him from a brute machine. Having learned the creed of our party, we have no longer any employment for those faculties which might lead us to detect its errors. We have arrived, in our own opinion, at the last page of the volume of truth; and all that remains is by some means to effect the adoption of our sentiments as the standard of right to the whole race of mankind.

The execution of anything considerable implies in the first place previous persevering meditation.

There is a degree of improvement real and visible in the world. This is particularly manifest, in the history of the civilized part of mankind, during the three last centuries. The taking of Constantinople by the Turks (1453) dispersed among European nations, the small fragment of learning, which was, at that time, shut up within the walls of this metropolis. The discovery of printing was nearly contemporary with that event. These two circumstances greatly favored the reformation of religion, which gave an irrecoverable shock to the empire of superstition and implicit obedience. From that time, the most superficial observation can trace the improvements of art and science, which may, without glaring impropriety, be styled incessant. Not to mention essential improvements which were wholly unknown to the ancients, the most important characteristics of modern literature are the extent of surface over which it is diffused, and the number of persons that participate in it. It has struck its roots deep, and there is no probability that it will ever be subverted. It was once the practice of moralists, to extol past times, and declaim without bound on the degeneracy of mankind. But this fashion is nearly exploded. The true state of the fact is too gross to be mistaken. And, as improvements have long continued to be incessant, so there is no chance but they will go on. The most penetrating philosophy cannot prescribe limits to them, nor the most ardent imagination adequately fill up the prospect.

I know many men who are misanthropes, and profess to look down with disdain on their species. My creed is of an opposite character. All that we observe that is best and most excellent in the intellectual world is man and it is easy to perceive in many cases, that the believer in mysteries does little more, than dress up his deity in the choicest of human attributes and qualifications. I have lived among, and I feel an ardent interest in and love for, my brethren of mankind. This sentiment, which I regard with complacency in my own breast, I would gladly cherish in others.

Let us not, in the eagerness of our haste to educate, forget all the ends of education.

Perfectibility is one of the most unequivocal characteristics of the human species.

The first duty of man is to take none of the principles of conduct upon trust; to do nothing without a clear and individual conviction that it is right to be done.

There is at present in the world a cold reserve that keeps man at a distance from man. There is an art in the practice of which individuals communicate forever, without anyone telling his neighbor what estimate he forms of his attainments and character, how they ought to be employed, and how to be improved. There is a sort of domestic tactics, the object of which is to elude curiosity, and keep up the tenor of conversation, without the disclosure either of our feelings or opinions. The friend of justice will have no object more deeply at heart than the annihilation of this duplicity. The man whose heart overflows with kindness for his species will habituate himself to consider, in each successive occasion of social intercourse, how that occasion may be most beneficently improved. Among the topics to which he will be anxious to awaken attention, politics will occupy a principal share.

I shall attempt to prove two things: first, that the actions and dispositions of mankind are the offspring of circumstances and events, and not of any original determination that they bring into the world; and, secondly, that the great stream of our voluntary actions essentially depends, not upon the direct and immediate impulses of sense, but upon the decisions of the understanding.

Let us suppose a man to be engaged in the progressive voluptuousness of the most sensual scene. Here, if ever, we may expect sensation to be triumphant. Passion is in this case in its full career. He impatiently shuts out every consideration that may disturb his enjoyment; moral views and dissuasives can no longer obtrude themselves into his mind; he resigns himself, without power of resistance, to his predominant idea. Alas, in this situation, nothing is so easy as to extinguish his sensuality! Tell him at this moment that his father is dead, that he has lost or gained a considerable sum of money, or even that his favorite horse is stolen from the meadow, and his whole passion shall be instantly annihilated: so vast is the power which a mere proposition possesses over the mind of man. So conscious are we of the precariousness of the fascination of the senses that upon such occasions we provide against the slightest interruption. If our little finger ached, we might probably immediately bid adieu to the empire of this supposed almighty power. It is said to be an experiment successfully made by sailors and persons in that class of society, to lay a wager with their comrades that the sexual intercourse shall not take place between them and their bedfellow the ensuing night, and to trust to their veracity for a confession of the event. The only means probably by which any man ever succeeds in indulging the pleasures of sense, in contradiction to the habitual persuasion of his judgment, is by contriving to forget everything that can be offered against them. If, notwithstanding all his endeavors, the unwished for idea intrudes, the indulgence instantly becomes impossible. Is it to be supposed that the power of sensual allurement, which must be carefully kept alive, and which the slightest accident overthrows, can be invincible only to the artillery of reason, and that the most irresistible considerations of justice, interest and happiness will never be able habitually to control it?

Perseverance is an active principle, and cannot continue to operate but under the influence of desire.

Author Picture
First Name
William
Last Name
Godwin
Birth Date
1756
Death Date
1836
Bio

English Social Reformer, Philosopher, Journalist and Novelist