William James Men Quotations

We are all ready to be savage in some cause. The difference between a good man and a bad one is the choice of the cause.

Every man who possibly can should force himself to a holiday of a full month in a year, whether he feels like taking it or not.

The best argument I know for an immortal life is the existence of a man who deserves one.

A man has as many social selves as there are individuals who recognize him.

Man lives for science as well as bread.

What every genuine philosopher (every genuine man, in fact) craves most is praise although the philosophers generally call it recognition!

The ideas gained by men before they are twenty-five are practically the only ideas they shall have in their lives.

How to gain, how to keep, how to recover happiness is in fact for most men at all times the secret motive of all they do, and of all they are willing to endure.

I do indeed disbelieve that we or any other mortal men can attain on a given day to absolutely incorrigible and unimprovable truth about such matters of fact as those with which religions deal. But I reject this dogmatic ideal not out of a perverse delight in intellectual instability. I am no lover of disorder and doubt as such. Rather do I fear to lose truth by this pretension to possess it already wholly.

Man is essentially the imitative animal. His whole educabilityand in fact the whole history of civilization depend on this trait, which his strong tendencies to rivalry, jealousy, and acquisitiveness reinforce.

The instinct of ownership is fundamental in man's nature.

Take the happiest man, the one most envied by the world, and in nine cases out of ten his inmost consciousness is one of failure. Either his ideals in the line of his achievements are pitched far higher than the achievements themselves, or else he has secret ideals of which the world knows nothing, and in regard to which he inwardly knows himself to be found wanting.

Religion, therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. Since the relation may be either moral, physical, or ritual, it is evident that out of religion in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow.

What we really need the poet's and orator's I help to keep alive in us is not, then, the common and gregarious courage which Robert Shaw showed when he marched with you, men of the Seventh Regiment. It is that more lonely courage which he showed when he dropped his warm commission in the glorious Second to head your dubious fortunes, negroes of the Fifty-fourth. That lonely kind of courage (civic courage as we call it in times of peace) is the kind of valor to which the monuments of nations should most of all be reared.

The total mental efficiency of a man is the resultant of the working together of all his faculties. He is too complex a being for any one of them to have the casting vote. If any one of them do have the casting vote, it is more likely to be the strength of his desire and passion, the strength of the interest he takes in what is proposed. Concentration, memory, reasoning power, inventiveness, excellence of the senses, all are subsidiary to this.

An unlearned carpenter of my acquaintance once said in my hearing: "There is very little difference between one man and another; but what little there is, is very important." This distinction seems to me to go to the root of the matter.

Hogamus, higamous Man is polygamous Higamus, hogamous Woman monogamous.

All the qualities of a man acquire dignity when he knows that the service of the collectivity that owns him needs them. If proud of the collectivity, his own pride rises in proportion. No collectivity is like an army for nourishing such pride....

The intellectual life of man consists almost wholly in his substitution of conceptual order for the perceptual order in which his experience originally comes.

Even if matter could do every outward thing that God does, the idea of it would not work as satisfactorily, because the chief callfor a God on modern men's part is for a being who will inwardly recognize them and judge them sympathetically. Matter disappoints this craving of our ego, so God remains for most men the truer hypothesis, and indeed remains so for definite pragmatic reasons.

Compared with men, it is probable that brutes neither attend to abstract characters, nor have associations by similarity. Their thoughts probably pass from one concrete object to its habitual concrete successor far more uniformly than is the case with us. In other words, their associations of ideas are almost exclusively by contiguity. So far, however, as any brute might think by abstract characters instead of by association of con cretes, he would have to be admitted to be a reasoner in the true human sense. How far this may take place is quite uncertain.

The absolute things, the last things, the overlapping things, are the truly philosophic concerns; all superior minds feel seriously about them, and the mind with the shortest views is simply the mind of the more shallow man.

Geniuses are commonly believed to excel other men in their power of sustained attention . . . But it is their genius making them attentive, not their attention making geniuses of them.

Modern war is so expensive that we feel trade to be a better avenue to plunder; but modern man inherits all the innate pugnacity and all the love of glory of his ancestors.

One hears of the mechanical equivalent of heat. What we now need to discover in the social realm is the moral equivalent of war: something heroic that will speak to men as universally as war does, and yet will be as compatible with their spiritual selves as war has proved itself to be incompatible.

Men are now proud of belonging to a conquering nation, and without a murmur they lay down their persons and their wealth, if by so doing they may fend off subjection.

Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and passion co-operate just as they do in practical affairs; and lucky it is if the passion be not something as petty as a love of personal conquest over the philosopher across the way.

Fatalism, whose solving word in all crises of behavior is All striving is vain, will never reign supreme, for the impulse to take life strivingly is indestructible in the race. Moral creeds which speak to that impulse will be widely successful in spite of inconsistency, vagueness, and shadowy determination of expectancy. Man needs a rule for his will, and will invent one if one be not given him.

I take it that no man is educated who has never dallied with the thought of suicide.

Man, whatever else he may be, is primarily a practical being, whose mind is given him to aid in adapting him to this world's life

The most natively interesting object to a man is his own personal self and its fortunes. We accordingly see that the moment a thing becomes connected with the fortunes of the self, it forthwith becomes an interesting thing.

A man of sense is never discouraged by difficulties; he redoubles his industry and his diligence, he perseveres and infallibly prevails at last.

We [may] answer the question: "Why is snow white?" by saying, "For the same reason that soap-suds or whipped eggs are white"-in other words, instead of giving the reason for a fact, we give another example of the same fact. This offering a similar instance, instead of a reason, has often been criticised as one of the forms of logical depravity in men. But manifestly it is not a perverse act of thought, but only an incomplete one. Furnishing parallel cases is the necessary first step towards abstracting the reason imbedded in them all.

How can the moribund old man reason back to himself the romance, the mystery, the imminence of great things with which our old earth tingled for him in the days when he was young and well?

Religion, whatever it is, is a man's total reaction upon life.

A man with no philosophy in him is the most inauspicious and unprofitable of all possible social mates.

Our colleges ought to have lit up in us a lasting relish for a better kind of man, a loss of appetite for mediocrities.

I am tired of the position of the dried-up critic and doubter. The believer is the true full man. (from a biography of James by Robert D. Richardson)

Faith is one of the forces by which men live, and the total absence of it means collapse

Man can change his life simply by changing his attitude.

Man alone of all the creatures of earth can change his own pattern. Man alone is the architect of his own destiny.

There can be no final truth in ethics any more than in physics, until the last man has had his experience and said his say.

Sobriety diminishes, discriminates, and says no; drunkenness expands, unites, and says yes. Not through mere perversity do men run after it.

Between what a man calls me and what he simply calls mine the line is difficult to draw. We feel and act about certain things that are ours very much as we feel and act about ourselves.

Science herself consults her heart when she lays it down that the infinite ascertainment of fact and correction of false belief are the supreme goods for man.

The man whose acquisitions stick is the man who is always achieving and advancing whilst his neighbors, spending most of their time in relearning what they once knew but have forgotten, simply hold their own.

It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There must be thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman.

Man, biologically considered ... is simply the most formidable of all beasts of prey, and, indeed, the only one that preys systematically on its own kind.

So with the man who has daily inured himself to habits of concentrated attention, energetic volition, and self-denial in unnecessary things. He will stand like a tower when everything rocks around him, and when his softer fellow-mortals are winnowed like chaff in the blast.

Failure, then, failure! so the world stamps us at every turn. We strew it with our blunders, our misdeeds, our lost opportunities, with all the memorials of our inadequacy to our vocation. And with what a damning emphasis does it then blot us out! No easy fine, no mere apology or formal expiation, will satisfy the world's demands, but every pound of flesh exacted is soaked with all its blood. The subtlest forms of suffering known to man are connected with the poisonous humiliations incidental to these results.

Men's activities are occupied into ways -- in grappling with external circumstances and in striving to set things at one in their own topsy-turvy mind.

When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion.

We are all potentially such sick men. The sanest and best of us are of one clay with lunatics and prison-inmates. And whenever we feel this, such a sense of the vanity of our voluntary career comes over us, that all our morality appears as a plaster hiding a sore it can never cure, and all our well-doing as the hollowest substitute for that well-being that our lives ought to be grounded in, but alas! are not so.

If WE claim only reasonable probability, it will be as much as men who love the truth can ever at any given moment hope to have within their grasp.

Modern man . . . has not ceased to be credulous . . . the need to believe haunts him.

Religion . . . shall mean for us the feelings, acts and experiences of individual men in their solitude.

When happiness is actually in possession, the thought of evil can no more acquire the feeling of reality than the thought of good can gain reality when melancholy rules. To the man actively happy, from whatever cause, evil simply cannot then and there be believed in.

The man who knows governments most completely is he who troubles himself least about a definition which shall give their essence. Enjoying an intimate acquaintance with all their particularities in turn, he would naturally regard an abstract conception in which these were unified as a thing more misleading than enlightening.

Whenever two people meet, there are really six people present. There is each man as he sees himself, each man as the other person sees him, and each man as he really is.

One of the greatest discoveries of our time is that a man can alter the state of their life by altering the state of their mind.

The minute a man ceases to grow, no matter what his years, that minute he begins to be old.

Men habitually use only a small part of the power which they actually possess.

A man may not achieve everything he has dreamed, but he will never achieve anything great without having dreamed it first.

Effort is a measure of a Man.

Man lives in only one small room of the enormous house of his consciousness.

A new position of responsibility will usually show a man to be a far stronger creature than was supposed.

Man lives by habits indeed, but what he lives for is thrill and excitements. ... From time immemorial war has been ... the supremely thrilling excitement.

A genius is the man in whom you are least likely to find the power of attending to anything insipid or distasteful in itself. He breaks his engagements, leaves his letters unanswered, neglects his family duties incorrigibly, because he is powerless to turn his attention down and back from those more interesting trains of imagery with which his genius constantly occupies his mind.

Genius is the capacity for seeing relationships where lesser men see none.

The work that leads to a doctor's degree is a constant temptation to sacrifice one's growth as a man to one's growth as a specialist.

The God of many men is little more than their court of appeal against the damnatory judgment passed on their failures by the opinion of the world.

Man's chief difference from the brutes lies in the exuberant excess of his subjective propensities. Prune his extravagance, sober him, and you undo him.

The most immutable barrier in nature is between one man's thoughts and another's.

a man does not cry because he is sad, he is sad because he cries

Most men's friendships are too inarticulate.

Habit is the enormous flywheel of society, its most precious conservative agent. There is no more miserable human being than one in whom nothing is habitual but indecision. Full half the time of such a man goes to the deciding, or regretting, of matters which ought to be so ingrained in him as practically not to exist for his consciousness at all.