Of all the intellectual faculties, judgment is the last to mature. A child under the age of fifteen should confine its attention either to subjects like mathematics, in which errors of judgment are impossible, or to subjects in which they are not very dangerous, like languages, natural science, history, etc.
there are very few who can think, but every man wants to have an opinion; and what remains but to take it ready-made from others, instead of forming opinions for himself?
Nothing in life gives a man so much courage as the attainment or renewal of the conviction that other people regard him with favor; because it means that everyone joins to give him help and protection, which is an infinitely stronger bulwark against the ills of life than anything he can do himself.
alent is like the marksman who hits a target which others cannot reach; genius is like the marksman who hits a target, as far as which others cannot even see.
Virtue is as little to be acquired by learning as genius; nay, the idea is barren, and is only to be employed as an instrument, in the same way as genius in respect to art. It would be as foolish to expect that our moral and ethical systems would turn out virtuous, noble, and holy beings, as that our aesthetic systems would produce poets, painters, and musicians.
Exaggeration of every kind is as essential to journalism as it is to dramatic art, for the object of journalism is to make events go as far as possible.
With health, everything is a source of pleasure; without it, nothing else, whatever it may be, is enjoyable...Healt h is by far the most important element in human happiness.
The first forty years of our life give the text, the next thirty furnish the commentary upon it, which enables us rightly to understand the true meaning and connection of the text with its moral and its beauties.
The poet presents the imagination with images from life and human characters and situations, sets them all in motion and leaves itto the beholder to let these images take his thoughts as far as his mental powers will permit. This is why he is able to engage men of the most differing capabilities, indeed fools and sages together. The philosopher, on the other hand, presents not life itself but the finished thoughts which he has abstracted from it and then demands that the reader should think precisely as, and precisely as far as, he himself thinks. That is why his public is so small.
The charlatan takes very different shapes according to circumstances; but at bottom he is a man who cares nothing about knowledge for its own sake, and only strives to gain the semblance of
it that he may use it for his own personal ends, which are always selfish and material.