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Turn pimp, flatterer, quack, lawyer, parson, be chaplain to an atheist, or stallion to an old woman, anything but a poet; for a poet is worse, more servile, timorous and fawning than any I have named.

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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.
Marquise Magdeleine de Sablé

Quote Author: Marquise Magdeleine de Sablé

Marquise Magdeleine de Sablé

Marquise Magdeleine de Sablé
(c. 1599-1678) The Marquise Sablé’s work is in Maxims and Various Thoughts (Maximes et pensées diverses) 1678 - French patroness of letters, her literary salon influenced La Rochefoucald.

Other Marquise Magdeleine de Sablé Quotes

In knowledge of human affairs, we should never allow our minds to be enslaved by others by subjecting ourselves to their whims. We must maintain freedom of thought, and never accept anything of purely human authority into our heads. When we are presented with a diversity of opinions, we must choose, if we can; if we cannot, we must remain in doubt.

All the great amusements are dangerous for the Christian life. But among all the amusements that the world has invented, none is to be more feared than the theatre. Drama is such a realistic and sensitive representation of the passions that it excites the

We often value the exterior and superficial aspect of things more than their inner reality. Bad manners taint everything — even justice and reason. The 'how' of things matters most, and even the most disagreeable matters can be sweetened and gilded over with the proper appearance. Such is the bias and the weakness of the human mind.

Instead of taking care to acquaint ourselves with others, we only think of making ourselves known to them. It would be better to listen to other people in order to become enlightened rather than to speak so as to shine in front of them.

The conversation of those who like to lord it over us is very disagreeable. But we should always be ready to graciously acknowledge the truth, no matter in what guise it comes to us.

It is such a great fault to talk too much that, in business and conversation, if what is good is also brief, it is doubly good, and one gains by brevity what one often loses by an excess of words.

It is a singular characteristic of love that we cannot hide it where it exists, or pretend it where it does not exist.

It is an admirable skill to able to sweeten a refusal with civil words which atone for the favor which we are not able to grant.

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.

Criticism should awaken our attention, not inflame our anger. We should listen to, and not flee from, those who contradict us. Truth should be our cause, no matter in what manner it comes to us.

When people reproach us, they only increase their own failings even as they are disclaiming them.

He who uses trickery should at least make use of his judgment to learn that he can scarcely hide treacherous conduct for very long among clever men who are determined to find him out, although they may pretend to be deceived in order to disguise their knowledge of his deceitfulness.

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.

Often the desire to appear competent impedes our ability to become competent, because we more anxious to display our knowledge than to learn what we do not know.

We learn as much by others' failings as by their teachings. Examples of imperfection is just as useful for achieving perfection as are models of competence and perfection.

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.

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.

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.

We must accustom ourselves to the follies of others and not be astonished at the foolishness that takes place in our presence.

The foolish acts of others ought to serve more as a lesson to us than an occasion to laugh at those who commit them.

It is a very common failing, never to be pleased with our fortune nor displeased with our character.

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 need not regard what good a friend has done us, but only his desire to do us good.

Social intercourse, even friendship among most people, is a merely a business arrangement that lasts only so long as there is need.

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.

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.

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.

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 a certain hidden mediocrity in those who are stationed above us in life, an ability to take liberties in their pursuit of pleasures and diversions, without injuring the honor and respect we owe to them.

Honest and sincere acts mislead the wicked and cause them to lose their path to their own goals, because mean-spirited people usually believe that people never act without deceit.

Ignorance makes for weakness and fear; knowledge gives strength and confidence. Nothing surprises an intellect that knows all things with a sense of discrimination.

We prefer people who are trying to imitate us more than those who are trying to equal us. This is because imitation is a sign of esteem, but the desire to equal others is a sign of envy.

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.

This imperiousness which aids us in all things is merely a fitting authority which comes from superior spirit.

It is better that great peoples should seek out glory, or even vanity, in their deeds, than that they should remain indifferent . For even if they are not incited to act upon virtuous principles, at least there is the saving grace that they will do things they might not have done had not vanity prompted their actions.

To know how to unveil the inner workings of others, and how to hide one's own, is the great mark of the superior intellect.

If we took as much trouble to be what we should be as we take to deceive others by disguising what we are, we could appear as we really are without having the trouble of disguising ourselves.

We think highly of men when we do not know the extent of their capabilities, for we always suppose that more exists when we only see half.

Good results are sometimes owing to a failure of judgment, because the faculty of judgment often hinders us from undertaking many things which would succeed if carried through without thinking.

It is vain and useless to survey everything that goes on in the world if our study does not help us mend our ways.

One factor that makes it rare for us to find so few people who can carry on an agreeable and rational conversation is that there are practically no people who do not think first of all about what they want to say, rather than responding precisely to what others are saying to them. The politest people are content merely to show an attentive mien, while all the time we see that their eyes and their minds are wandering, and that they are in a rush to return to what they want to say. They should consider that this insistent search for self-satisfaction is a poor way of giving pleasure, and that it is a greater accomplishment to listen well and reply justly than to speak well and often without responding to what others are saying to us.

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.

Love is always master everywhere. It shapes the soul, the heart, and the mind wherever it exists. What matters is not the amount of love, but simply its existence in the mind and heart where it resides. And it truly appears that love is to the soul of the lover as the soul itself is to the body which it animates.

It is base to take advantage of our rank or greatness by making fun of those placed beneath us in life.

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.

To be too dissatisfied with ourselves is a weakness. To be too satisfied with ourselves is a stupidity.

There are many people who are so inclined to say 'no' that the 'no' always precedes whatever we say to them. This negative quality makes them so disagreeable that, even if they do what we want them to or agree with what we say, they always lose the pleasure that they might have received had they not started off so badly.

We can know ourselves quite well, but for all that we never sufficiently scrutinize ourselves, and we take more pains to appear as we should than to actually be what we should.

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.

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.

Mean-spirited mediocrities, especially those with a smattering of learning, are the most likely to be opinionated. Only strong minds know how to correct their opinions and abandon a bad position.

When an opinionated person starts to challenge something, his mind shuts out all that could clear up the matter. The argument irritates him, however just it might be, and it seems that he is afraid of discovering the truth.

We are more put off by people who parade their dignity than by people who show off their wardrobes. When people have to trick themselves out to gain attention, it is a sure sign that they are unworthy of it. If we want to make ourselves worthy, we can do so only by the innate eminence conferred by virtue. We hold great people in esteem more for the qualities of their soul than for the qualities of their fortune.

Sometimes we praise the way things used to be in order to blame the present, and we esteem what is no longer in order to scorn what is.

There are petty-minded people who cannot endure to be reminded of their ignorance because, since they are usually quite blind to all things, quite foolish, and quite ignorant, they never question anything, and are persuaded that they see clearly what in fact they never see at all, save through the darkness of their own dispositions.

Good fortune almost always makes some change in a man's behavior — in his manner of speaking and acting. It is a great weakness to want to bedeck oneself in qualities which are not his own. If he esteemed virtue above all other things, neither the favors of fortune nor the advantages of position would change a man's face or heart.

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.

There is no one who cannot derive great help and great benefit from learning; but there are also only a few people who do not receive a great harm from the light and knowledge they have received by learning, unless they use their knowledge in a manner both fit and natural for them.

Nothing can tell us so much about the general lawlessness of humanity as a perfect acquaintance with our own immoderate behavior. If we would think over our own impulses, we would recognize in our own souls the guiding principle of all vices which we reproach in other people; and if it is not in our very actions, it will be present at least in our impulses. There is no malice that self-love will not offer to our spirits so that we may exploit any occasion, and there are few people virtuous enough not to be tempted.

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.

There is a certain manner of self-absorption in speaking that always renders the speaker disagreeable. For it is as great a folly to listen only to ourselves while we are carrying on a conversation with others as it is to talk to ourselves while we are alone.

There are people so blind and self-absorbed in all matters that they always believe that, whatever they desire or think, they can impose their will on other people. Whatever bad reason they use to persuade others, these self-centered people are so caught up in the process that it seems to them all they have to do is to speak their wishes in a lofty and commanding tone of voice in order to convince everybody.

Self-love is almost always the ruling principle of our friendships. It makes us avoid all our obligations in unprofitable situations, and even causes us to forget our hostility towards our enemies when they become powerful enough to help us achieve fame or fortune.

Self-love is even deceived by self-love, because by looking out for our own interests and disregarding those of other people, we lose the advantage that comes with the exchange of favors.

Self-love makes us deceive ourselves in almost all matters, to censure others, and to blame them for the same faults that we do not correct in ourselves; we do this either because we are unaware of the evil that exists within us, or because we always see our own evil disguised as a good.

There is little advantage in pleasing ourselves when we please no one else, for our great self-love is often chastised by the scorn of others.

There is always enough self-love hidden beneath the greatest devoutness to set limits on charity.

There is as much wisdom in soliciting good counsel as in giving it. The most sensible people are not reluctant to consider the feelings of other people; and to know how to submit to the wise guidance of others is a kind of wisdom in itself.

Everyone is so caught up in his own passions and interests that he always wants to talk about them without getting involved in the passions and interests of those to whom he speaks, although his listeners have the same need for others to listen to and help them.

It is a strength of character to acknowledge our failings and our strong points, and it is a weakness of character not to remain in harmony with both the good and the bad that is within us.

Pettiness of mind, ignorance and presumption are the cause of stubbornness, because stubborn people only want to believe what they themselves can imagine, and they can imagine very few things.

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.

The ties of virtue ought to be closer than the ties of blood, since the good man is closer to another good man by their similarity of morals than the son is to his father by their similarity of face.

We nearly always make ourselves masters of those whom we know well, because he who is thoroughly understood is in some sense subject to those who understand him.

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.

Study and research into truth often only serves to make us see by experience our natural ignorance.

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.

Even the best-natured people, if uninstructed, are always blind and uncertain. We must take pains to instruct ourselves so that ignorance makes us neither too timid nor too bold.

Virtue is not always where it seems to be. People sometimes acknowledge favors only to maintain their reputations, and to make themselves more impudently ungrateful for favors that they do not wish to acknowledge.

Wealth does not teach us to transcend the desire for wealth. The possession of many goods does not bring the repose of not desiring them.

Man's greatest wisdom consists in knowing his own follies.

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