The best thing for being sad . . . is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then - to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting.
English author (1906–1964)
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Perhaps man was neither good nor bad, was only a machine in an insensate universe — his courage no more than a reflex to danger, like the automatic jump at the pin-prick. Perhaps there were no virtues, unless jumping at pin-pricks was a virtue, and humanity only a mechanical donkey led on by the iron carrot of love, through the pointless treadmill of reproduction.
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The best thing for being sad,’ replied Merlyn, beginning to puff and blow, ‘is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then – to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the thing for you. Look at what a lot of things there are to learn – pure science, the only purity there is. You can learn astronomy in a lifetime, natural history in three, literature in six. And then, after you have exhausted a milliard lifetimes in biology and medicine and theo-criticism and geography and history and economics – why, you can start to make a cartwheel out of the appropriate wood, or spend fifty years learning to begin to learn to beat your adversary at fencing. After that you can start again on mathematics, until it is time to learn to plough.
It was Christmas night, the eve of the Boxing Day Meet. You must remember that this was in the old Merry England of Gramarye, when the rosy barons ate with their fingers, and had peacocks served before them with all their tail feathers streaming, or boars' heads with the tusks stuck in again — when there was no unemployment because there were too few people to be unemployed — when the forests rang with knights walloping each other on the helm, and the unicorns in the wintry moonlight stamped with their silver feet and snorted their noble breaths of blue upon the frozen air. Such marvels were great and comfortable ones. But in the Old England there was a greater marvel still. The weather behaved itself.
The mustard — pot got up and walked over to his plate on thin silver legs that waddled like the owl’s. Then it uncurled its handles and one handle lifted its lid with exaggerated courtesy while the other helped him to a generous spoonful. ‘Oh, I love the mustard — pot!’ cried the Wart. ‘Wherever did you get it?’ At this the pot beamed all over its face and began to strut a bit, but Merlyn rapped it on the head with a teaspoon, so that it sat down and shut up at once. ‘It is not a bad pot,’ he said grudgingly. ‘Only it is inclined to give itself airs.
Neither force, nor argument, nor opinion," said Merlyn with the deepest sincerity, "are thinking. Argument is only a display of mental force, a sort of fencing with points in order to gain a victory, not for truth. Opinions are the blind alleys of lazy or of stupid men, who are unable to think. If ever a true politician really thinks a subject out dispassionately, even Homo stultus will be compelled to accept his findings in the end. Opinion can never stand beside truth. At present, however, Homo impoliticus is content either to argue with opinions or to fight with his fists, instead of waiting for the truth in his head. It will take a million years, before the mass of men can be called political animals.
In the castle of Benwick, the French boy was looking at his face in the polished surface of a kettle-hat. It flashed in the sunlight with the stubborn gleam of metal. It was practically the same as the steel helmet which soldiers still wear, and it did not make a good mirror, but it was the best he could get. He turned the hat in various directions, hoping to get an average idea of his face from the different distoritons which the bulges made. He was trying to find out what he was, and he was afraid of what he would find.
The boy thought that there was something wrong with him. All through his life — even when he was a great man with the world at his feet — he was to feel this gap: something at the bototm of his heart of which he was aware, and ashamed, but which he did not understand. There is no need for us to try to understand it. We do not have to dabble in a place which he preferred to keep secret.
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So we may well believe that the King's men were shriven on the night before they fought. Something of the young man's vision had penetrated to his captains and his soldiers. Something of the new ideal of the Round Table which was to be born in pain, something about doing a hateful and dangerous action for the sake of decency — for they knew that the fight was to be fought in blood and death without reward. They would get nothing but the unmarketable conscience of having done what they ought to do in spite of fear — something which wicked people have often debased by calling it glory with too much sentiment, but which is glory all the same. This idea was in the hearts of the young men who knelt before the God-distributing bishops — knowing that the odds were three to one, and that their own warm bodies might be cold at sunset.