237
People often say to themselves in life that they should avoid a variety
of occupation, and, more particularly, be the less willing to enter upon
new work the older they grow. But it is easy to talk, easy to give
advice to oneself and others. To grow old is itself to enter upon a new
business; all the circumstances change, and a man must either cease
acting altogether, or willingly and consciously take over the new rôle.
238
Of the Absolute in the theoretical sense, I do not venture to speak; but
this I maintain: that if a man recognises it in its manifestation, and
always keeps his gaze fixed upon it, he will experience very great
reward.
239
To live in a great idea means to treat the impossible as though it were
possible. It is just the same with a strong character; and when an idea
and a character meet, things arise which fill the world with wonder for
thousands of years.
240
Napoleon lived wholly in a great idea, but he was unable to take
conscious hold of it. After utterly disavowing all ideals and denying
them any reality, he zealously strove to realise them. His clear,
incorruptible intellect could not, however, tolerate such a perpetual
conflict within; and there is much value in the thoughts which he was
compelled, as it were, to utter, and which are expressed very peculiarly
and with much charm.
241
He considered the idea as a thing of the mind, that had, it is true, no
reality, but still, on passing away, left a residuum--a _caput
mortuum_--to which some reality could not be altogether refused. We may
think this a very perverse and material notion; but when he entertained
his friends with the neverending consequences of his life and actions,
in full belief and confidence in them, he expressed himself quite
differently. Then, indeed, he was ready to admit that life produces
life; that a fruitful act has effects to all time. He took pleasure in
confessing that he had given a great impulse, a new direction, to the
course of the world's affairs.
242
It always remains a very remarkable fact that men whose whole
personality is almost all idea, are so extremely shy of all phantasy. In
this case was Hamann, who could not bear the mention of "things of
another world." He took occasion to express himself on this point in a
certain paragraph, which he wrote in fourteen different ways; and still,
apparently, he was never quite satisfied with it.
Two of these attempts have been preserved to us; a third we have
ourselves attempted, which we are induced to print here by the preceding
observations.
243
Man is placed as a real being in the midst of a real world, and endowed
with such organs that he can perceive and produce the real and also the
possible.
All healthy men have the conviction of their own existence and of an
existence around them. However, even the brain contains a hollow spot,
that is to say, a place in which no object is mirrored; just as in the
eye itself there is a little spot that does not see. If a man pays
particular attention to this spot and is absorbed in it, he falls into a
state of mental sickness, has presentiments of "things of another
world," which are, in reality, no things at all; possessing neither form
nor limit, but alarming him like dark, empty tracts of night, and
pursuing him as something more than phantoms, if he does not tear
himself free from them.
244
To the several perversities of the day a man should always oppose only
the great masses of universal history.
245
No one can live much with children without finding that they always
react to any outward influence upon them.
246
With any specially childish nature the reaction is even passionate,
while its action is energetic.
247
That is why children's lives are a series of refined judgments, not to
say prejudices; and to efface a rapid but partial perception in order to
make way for a more general one, time is necessary. To bear this in mind
is one of the teacher's greatest duties.
248
Friendship can only be bred in practice and be maintained by practice.
Affection, nay, love itself, is no help at all to friendship. True,
active, productive friendship consists in keeping equal pace in life: in
my friend approving my aims, while I approve his, and in thus moving
forwards together steadfastly, however much our way of thought and life
may vary.
V
249
In the world people take a man at his own estimate; but he must estimate
himself at something. Disagreeableness is more easily tolerated than
insignificance.
250
You can force anything on society so long as it has no sequel.
251
We do not learn to know men if they come to us; we must go to them to
find out what they are.
252
That we have many criticisms to make on those who visit us, and that, as
soon as they depart, we pass no very amiable judgment upon them, seems
to me almost natural; for we have, so to speak, a right to measure them
by our own standard. Even intelligent and fair-minded men hardly refrain
from sharp censure on such occasions.
253
But if, on the contrary, we have been in their homes, and have seen them
in their surroundings and habits and the circumstances which are
necessary and inevitable for them; if we have seen the kind of influence
they exert on those around them, or how they behave, it is only
ignorance and ill-will that can find food for ridicule in what must
appear to us in more than one sense worthy of respect.
254
What we call conduct and good manners obtains for us that which
otherwise is to be obtained only by force, or not even by force.
255
Women's society is the element of good manners.
256
How can the character, the peculiar nature of a man, be compatible with
good manners?
257
It is through his good manners that a man's peculiar nature should be
made all the more conspicuous. Every one likes distinction, but it
should not be disagreeable.
258
The most privileged position, in life as in society, is that of an
educated soldier. Rough warriors, at any rate, remain true to their
character, and as great strength is usually the cover for good nature,
we get on with them at need.
259
No one is more troublesome than an awkward civilian. As his business is
not with anything brutal or coarse, he might be expected to show
delicacy of feeling.
260
When we live with people who have a delicate sense of what is fitting,
we get quite anxious about them if anything happens to disturb this
sense.
261
No one would come into a room with spectacles on his nose, if he knew
that women at once lose any inclination to look at or talk to him.
262
A familiar in the place of a respectful demeanour is always ridiculous.
263
There is no outward sign of politeness that will be found to lack some
deep moral foundation. The right kind of education would be that which
conveyed the sign and the foundation at the same time.
264
A man's manners are the mirror in which he shows his portrait.
263
There is a politeness of the heart, and it is allied to love. It
produces the most agreeable politeness of outward demeanour.
266
Voluntary dependence is the best state, and how should that be possible
without love?
267
We are never further from our wishes than when we fancy we possess the
object of them.
268
No one is more of a slave than he who thinks himself free without being
so.
269
A man has only to declare himself free to feel at the same moment that
he is limited. Should he venture to declare himself limited, he feels
himself free.
270
Against the great superiority of another there is no remedy but love.
271
It is a terrible thing for an eminent man to be gloried in by fools.
272
It is said that no man is a hero to his valet. That is only because a
hero can be recognised only by a hero. The valet will probably know how
to appreciate his like,--his fellow-valet.
273
There is no greater consolation for mediocrity than that the genius is
not immortal.
274
The greatest men are linked to their age by some weak point.
275
We generally take men to be more dangerous than they are.
276
Fools and wise folk are alike harmless. It is the half-wise, and the
half-foolish, who are the most dangerous.
277
To see a difficult thing lightly handled gives us the impression of the
impossible.
278
Difficulties increase the nearer we come to our aim.
279
Sowing is not so painful as reaping.
280
We are fond of looking to the future, because our secret wishes make us
apt to turn in our favour the uncertainties which move about in it
hither and thither.
281
It is not easy to be in any great assembly without thinking that the
chance which brings so many people together will also make us meet our
friends.
282
A man may live never so retired a life but he becomes a debtor or a
creditor before he is aware of it.
283
If anyone meets us who owes us a debt of gratitude, it immediately
crosses our mind. How often can we meet some one to whom we owe
gratitude, without thinking of it!
284
To communicate oneself is Nature; to receive a communication as it is
given is Culture.
285
No one would speak much in society if he were aware how often we
misunderstand others.
286
It is only because we have not understood a thing that we cannot repeat
it without alteration.
287
To make a long speech in the presence of others without flattering your
audience, is to rouse dislike.
288
Every word that we utter rouses its contrary.
289
Contradiction and flattery make, both of them, bad conversation.
290
The pleasantest society is that in which there exists a genial deference
amongst the members one towards another.
291
By nothing do men show their character more than by the things they
laugh at.
292
The ridiculous springs from a moral contrast innocently presented to the
senses.
293
The sensual man often laughs when there is nothing to laugh at. Whatever
it is that moves him, he shows that he is pleased with himself.
294
An intelligent man finds almost everything ridiculous, a wise man hardly
anything.
295
A man well on in years was reproved for still troubling himself about
young women. 'It is the only means,' he replied, 'of regaining one's
youth; and that is something every one wishes to do.'
296
A man does not mind being blamed for his faults, and being punished for
them, and he patiently suffers much for the sake of them; but he becomes
impatient if he is required to give them up.
297
Certain faults are necessary to the individual if he is to exist. We
should not like old friends to give up certain peculiarities.
298
It is said of a man that he will soon die, when he acts in any way
unlike himself.
299
What kind of faults in ourselves should we retain, nay, even cultivate?
Those which rather flatter other people than offend them.
300
The passions are good or bad qualities, only intensified.
301
Our passions are, in truth, like the phoenix. When the old one burns
away, the new one rises out of its ashes at once.
302
Great passions are hopeless diseases. That which could cure them is the
first thing to make them really dangerous.
303
Passion is enhanced and tempered by avowal. In nothing, perhaps, is the
middle course more desirable than in confidence and reticence towards
those we love.
304
To sit in judgment on the departed is never likely to be equitable. We
all suffer from life; who except God can call us to account? Let not
their faults and sufferings, but what they have accomplished and done,
occupy the survivors.
305
It is failings that show human nature, and merits that distinguish the
individual; faults and misfortunes we all have in common; virtues belong
to each one separately.