The loftiness of understanding embraces all. It requires as much spirit to suffer the failings of others as it does to appreciate their good qualities.
It is sometimes useful to pretend we are deceived, because when we show a deceiving man that we see through his artifices, we only encourage him to increase his deceptions.
There is nothing that does not have something perfect in it; and it is the happiness of good taste to be able to find this perfection in all things. But there is a natural malignity that often discovers a vice in the midst of several virtues, in order to reveal and proclaim the discovery to all the world - a quality that is more the mark of a naturally evil temperament than a superior sense of discrimination. And it is truly an evil lot, to pass one's life always feeding off the imperfections of others.
It is a very trying task for deceitful people, always to have to cover up their lack of sincerity and to repair the breaking of their word.
There is no more reason to accuse ourselves excessively of our failings than to excuse them overmuch. He who goes overboard in self-criticism often does so in order not to suffer others' criticisms, or else does so out of a kind of vanity that wishes to make others believe that he knows how to confess his faults.
When High and Mighty people want to make us believe that they possess some good quality which they in fact do not have, it is dangerous to show that you doubt them; because, by removing their hope of deceiving the world, you also remove their desire to perform the good acts that might have arisen from their very pretensions.
We need not regard what good a friend has done us, but only his desire to do us good.
It is base to take advantage of our rank or greatness by making fun of those placed beneath us in life.
We would often rather seem dutiful to others than to succeed in our duties; and often we would rather tell our friends that we have done them good than to do good in actuality.
Although we should not love our friends for the good that they do us, it is a sign that they do not love us much if they do not do us good when they have the power to do so.
We so love all new and unusual things that we even derive a secret pleasure from the saddest and most tragic events, both because of their novelty and because of the natural malignity that exists within us.
The maxims of Christian life, which should draw upon the truths of the Gospel, are always partially symbolic of the mind and temperament of those who teach them to us. The former, by their natural sweetness, show us the quality of God's mercy; the latter, by their harshness, show us God's justice.
One cannot always bestow all manner of things upon everybody. To refuse a request for just cause is as praiseworthy as to grant a request that is worthy. It is for this reason that the "no" of some people pleases more than the "yes" of others. A refusal accompanied by sweet words and a civil manner gives more satisfaction to a true heart than a favor given with bad grace.
Although most friendships that exist do not merit the name, we can nevertheless make use of them in accordance with our needs, as a kind of commercial venture based on uncertain foundations and in which we are very often deceived.
True merit does not depend on the times or on fashion. Those who have no other advantage than courtly manners lose it when they are away from court. But good sense, knowledge, and wisdom make their possessors knowledgeable and beloved in all ages and in all times.
There is a certain imperiousness, in the manner of speaking and in actions, which makes itself felt everywhere, and soon wins attention and respect. This commanding quality is useful in all affairs, and even for obtaining what we ask for.
The shame that comes to us as we see ourselves praised when we are unworthy of it often gives us the occasion to accomplish things that we might never have achieved without such undeserved praise.
When people reproach us, they only increase their own failings even as they are disclaiming them.
Just as there is no action weaker or more unreasonable than to submit one's judgment to another's, where there is no advantage to oneself, so also there is nothing greater or wiser than to place oneself unquestioningly under God's judgment by believing in every word He speaks.
We judge matters so superficially that ordinary acts and words, done and spoken with some flair and some knowledge of worldly matters, often succeed better than the greatest cleverness.
Often our good deeds make enemies for us, and the ungrateful person despises us on two counts; for he is not only unwilling to acknowledge the gratitude he owes us: he does not want to have his benefactor as witness to his thankless behavior.
It is neither a great praise nor a great blame when people say a tendency is in or out of fashion. If a tendency is as it should be at one time, it is always as it should be.
Those who foolishly pride themselves on their nobility mistake that which makes them noble, for it is only the virtue of their ancestors that gives them noble blood.
Study and research into truth often only serves to make us see by experience our natural ignorance.
We must accustom ourselves to the follies of others and not be astonished at the foolishness that takes place in our presence.
