There is a cunning which we in England call "the turning of the cat" in the pan; which is, when that which a man says to another, he says it as if another had said it to him.
It is rightly laid down that 'true knowledge is knowledge by causes'. Also the establishment of four causes is not bad: material, formal, efficient and final.
It is a good point of cunning for a man to shape the answer he would have in his own words and propositions, for it makes the other party stick the less.
A man cannot speak to his son, but as a father; to his wife, but as a husband; to his enemy, but upon terms: whereas a friend may speak, as the case requires, and not as it sorteth with the person.
Crafty men condemn studies; Simple men admire them; And wise men use them: For they teach not their own use: but that is a wisdom without them, and above them, won by observation.
I think that one of the things is that, if you are going to decide to be a painter, you have got to decide that you are not going to be afraid of making a fool of yourself. I think another thing is to be able to find subjects which really absorb you to try and do. I feel that without a subject you automatically go back into decoration because you haven't got the subject which is always eating into you to bring it back - and the greatest art always returns you to the vulnerability of the human situation.
An illustrational form tells you through the intelligence immediately what the form is about, whereas a non-illustrational form works first upon sensation and then slowly leaks back into the fact.
A man that hath no virtue in himself, ever envieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.
The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded.