Do not have evil-doers for friends, do not have low people for friends : have virtuous people for friends, have for friends the best of men. - George Santayana

A certain vagueness of soul, together with a great gregariousness and tendency to be moulded by example and by prevalent opinion, is requisite for feeling free under English liberty. You must find the majority right enough to live with; you must give up lost causes; you must be willing to put your favourite notions to sleep in the family cradle of convention. Enthusiasts for democracy, peace, and a league of nations should not deceive themselves; they are not everybody’s friends; they are the enemies of what is deepest and most primitive in everybody. They inspire undying hatred in every untamable people and every absolute soul.

Lucretius, I. 936-47: Veluti pueris absinthia tetra medentes Cum dare conantur, prius oras pocula circura Contingunt mellis dulci flavoque liquore, Ut puerorum aetas improvida ludificetur Labrorum tenus, interea perpotet amarum Absinthi laticem, deceptaque non capiatur, Sed potius tali pacto recreata valescat: Sic ego nunc ... volui tibi suaviloquenti Carmine Pierio rationem exponere nostram, Et quasi musaeo dulci contingere melle. [2] Lucretius, i. 922-34, 948-50: Acri Percussit thyrso laudis spes magna meum cor Et simul incussit suavem mi in pectus amorem Musarum, quo nunc instinctus mente vigenti Avia Pieridum peragro loca nullius ante Trita solo: iuvat integros accedere fontes, Atque haurire; iuvatque novos decerpere flores, Insignemque meo capiti petere inde coronam, Unde prius nulli velarint tempora musae. Primum, quod magnis doceo de rebus, et artis Religionum animum nodis exsolvere pergo: Deinde, quod obscura de re tam lucida pango Carmina, musaeo contingens cuncta lepore.... Si tibi forte animum tali ratione tenere Versibus in nostris possem, dum perspicis omnem Naturam rerum, qua constet compta figura.

To the uninitiated they have merely murmured, with a pitying smile and a wave of the hand: What! are you still troubled by that? Or if compelled to be so scholastic as to labour the point they have explained, as usual, that oneself cannot be the absolute because the idea of oneself, to arise, must be contrasted with other ideas. Therefore, you cannot well have the idea of a world in which nothing appears but the idea of yourself.