Quotes about the truth

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Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).

Book I, section 13
Variant translation: Above all, the search after truth and its eager pursuit are peculiar to man. And so, when we have leisure from the demands of business cares, we are eager to see, to hear, to learn something new, and we esteem a desire to know.
De Officiis – On Duties (44 BC)
Context: The distinguishing property of man is to search for and to follow after truth. Therefore, when relaxed from our necessary cares and concerns, we then covet to see, to hear, and to learn somewhat; and we esteem knowledge of things either obscure or wonderful to be the indispensable means of living happily.* From this we understand that truth, simplicity, and candour, are most agreeable to the nature of mankind. To this passion for discovering truth, is added a desire to direct; for a mind, well formed by nature, is unwilling to obey any man but him who lays down rules and instructions to it, or who, for the general advantage, exercises equitable and lawful government. From this proceeds loftiness of mind, and contempt for worldly interests.

Address at the Mapai Political Committee (7 June 1938) as quoted in .
Context: In our political argument abroad, we minimize Arab opposition to us. But let us not ignore the truth among ourselves. I insist on the truth, not out of respect for scientific but political realities. The acknowledgement of this truth leads to inevitable and serious conclusions regarding our work in Palestine… let us not build on the hope the terrorist gangs will get tired. If some get tired, others will replace them.
A people which fights against the usurpation of its land will not tire so easily... it is easier for them to continue the war and not get tired than it is for us... The Palestinian Arabs are not alone. The Syrians are coming to help. From our point of view, they are strangers; in the point of law they are foreigners; but to the Arabs, they are not foreigners at all … The centre of the war is in Palestine, but its dimensions are much wider. When we say that the Arabs are the aggressors and we defend ourselves — this is only half the truth. As regards our security and life we defend ourselves and our moral and physical position is not bad. We can face the gangs... and were we allowed to mobilize all our forces we would have no doubts about the outcome... But the fighting is only one aspect of the conflict which is in its essence a political one. And politically we are the aggressors and they defend themselves. Militarily, it is we who are on the defensive who have the upper hand but in the political sphere they are superior. The land, the villages, the mountains, the roads are in their hands. The country is theirs, because they inhabit it, whereas we want to come here and settle down, and in their view we want to take away from them their country, while we are still outside. They defend bases which are theirs, which is easier than conquering new bases... let us not think that the terror is a result of Hitler's or Mussolini's propaganda — this helps but the source of opposition is there among the Arabs.

&quot;As I Please,&quot; Tribune (8 December 1944)&lt;sup&gt; http://alexpeak.com/twr/tdoaom/&lt;/sup&gt; <br class="br">&quot;As I Please&quot; (1943–1947) <br class="br">Context: The thing that strikes me more and more—and it strikes a lot of other people, too—is the extraordinary viciousness and dishonesty of political controversy in our time. I don&#x27;t mean merely that controversies are acrimonious. They ought to be that when they are on serious subjects. I mean that almost nobody seems to feel that an opponent deserves a fair hearing or that the objective truth matters as long as you can score a neat debating point.

Variant translation: "...the search for truth strains the patience of most people, who would rather believe the first things that come to hand." Translation by Paul Woodruff.
Book I, 1.20-[3]
History of the Peloponnesian War, Book I

1963 interview, used in The Century of the Self (2002)
Context: My argument with so much of psychoanalysis, is the preconception that suffering is a mistake, or a sign of weakness, or a sign even of illness, when in fact, possibly the greatest truths we know have come out of people's suffering; that the problem is not to undo suffering or to wipe it off the face of the earth but to make it inform our lives, instead of trying to cure ourselves of it constantly and avoid it, and avoid anything but that lobotomized sense of what they call "happiness." There's too much of an attempt, it seems to me, to think in terms of controlling man, rather than freeing him. Of defining him rather than letting him go. It's part of the whole ideology of this age, which is power-mad.

They may be considered as making a part, though a degraded part, of the families to which they belong. <br class="br"> Speech in the Virginia State Convention of 1829-1830, on the Question of the Ratio of Representation in the two Branches of the Legislature (2 December 1829) http://econfaculty.gmu.edu/wew/quotes/slavery.html <br class="br">1820s

Riyadh us-Saleheen Volume 1:195
Sunni Hadith

As quoted in Parmenides by Plato, a portrayal of a discussion which begins between Socrates and Zeno, and then primarily Parmenides; as translated by Benjamin Jowett, Parmenides (1871)
My writing is an answer to the partisans of the many and it returns their attack with interest, with a view to showing that the hypothesis of the many, if examined sufficiently in detail, leads to even more ridiculous results than the hypothesis of the One.
As translated in A History of Philosophy, Vol. I : Greece and Rome (1953) by Frederick Charles Copleston.
Context: The truth is, that these writings of mine were meant to protect the arguments of Parmenides against those who make fun of him and seek to show the many ridiculous and contradictory results which they suppose to follow from the affirmation of the one. My answer is addressed to the partisans of the many, whose attack I return with interest by retorting upon them that their hypothesis of the being of many, if carried out, appears to be still more ridiculous than the hypothesis of the being of one. Zeal for my master led me to write the book in the days of my youth, but some one stole the copy; and therefore I had no choice whether it should be published or not; the motive, however, of writing, was not the ambition of an elder man, but the pugnacity of a young one.

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916) <br class="br">Context: Man is not entirely an animal. He aspires to a spiritual vision, which is the vision of the whole truth. This gives him the highest delight, because it reveals to him the deepest harmony that exists between him and his surroundings. It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence.

As quoted in Erasmus of Rotterdam‎ (1934) by Stefan Zweig, Eden Paul, and Cedar Paul, p. 91; also in Erasmus — The Right to Heresy (2008) by Staffan Z. Weig, p. 62

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

Quote in &#x27;Culture: Caspar D. Friedrich and the Wasteland&#x27;, by Gjermund E. Jansen in Bits of News (3 March 2005) http://www.bitsofnews.com/content/view/154/42/<br>Variant translation: The heart is the only true source of art, the language of a pure, child-like soul. Any creation not sprung from this origin can only be artifice. Every true work of art is conceived in a hallowed hour and born in a happy one, from an impulse in the artist&#x27;s heart, often without his knowledge. (as quoted in the article &#x27;Caspar David Friedrich&#x27;s Medieval Burials&#x27;, Karl Whittington - http://www.19thc-artworldwide.org/spring12/whittington-on-caspar-david-friedrichs-medieval-burials) <br class="br">undated <br class="br">Context: The pure, frank sentiments we hold in our hearts are the only truthful sources of art. A painting which does not take its inspiration from the heart is nothing more than futile juggling. All authentic art is conceived at a sacred moment and nourished in a blessed hour; an inner impulse creates it, often without the artist being aware of it.

I Corinthians Ch. 13 (KJV) The word &quot;Charity&quot; is here used as a translation of the Latin Caritas, and the original Greek Agape, which were words for &quot;Love&quot;, and used to denote the highest and most self-transcending forms of Love.<br>Variants: Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.<br>Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.<br>Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.<br>When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.<br>And now abide faith, hope, love, these three; but the greatest of these is love.<br>I Corinthians Ch. 13 (NKJV)<br>If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophesy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.<br>Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes in all things, hopes all things, endures all things.<br>Love never fails. If there are prophecies, they will be brought to nothing; if tounges, they will cease; if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away. When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things. At present, we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. So faith, hope, love remain, these three; but the greatest of these is love.<br>1 Corinthians Ch. 13 (NASB)<br>Now, there remain faith, hope, love, these three; but the greatest of these is love.<br> 1 Corinthians 13:13, New World Translation http://www.watchtower.org/e/bible/1co/chapter_013.htm <br class="br">First Epistle to the Corinthians <br class="br">Context: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.<br>Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.<br>When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

As quoted by his son Hans Bohr in "My Father", published in Niels Bohr: His Life and Work (1967), p. 328
Unsourced variant: The opposite of a correct statement is a false statement. But the opposite of a profound truth may well be another profound truth.
As quoted in Max Delbrück, Mind from Matter: An Essay on Evolutionary Epistemology, (1986) p. 167. It is the hallmark of any deep truth that its negation is also a deep truth

God is Dead, Now Zen is the Only Living Truth (1989) YouTube video of the lecture http://www.youtube.com/watch?v=PBEIeRSLb8k <br class="br">Context: It was good of Friedrich Nietzsche to declare God dead — I declare that he has never been born. It is a created fiction, an invention, not a discovery. Do you understand the difference between invention and discovery? A discovery is about truth, an invention is manufactured by you. It is man-manufactured fiction. Certainly it has given consolation, but consolation is not the right thing! Consolation is opium. It keeps you unaware of the reality, and life is flowing past you so quickly — seventy years will be gone soon. Anybody who gives you a belief system is your enemy, because the belief system becomes the barrier for your eyes, you cannot see the truth. The very desire to find the truth disappears. But in the beginning it is bitter if all your belief systems are taken away from you. The fear and anxiety which you have been suppressing for millennia, which is there, very alive, will surface immediately. No God can destroy it, only the search for truth and the experience of truth — not a belief — is capable of healing all your wounds, of making you a whole being. And the whole person is the holy person to me.

"The Prevention of Literature" (1946)
Context: The enemies of intellectual liberty always try to present their case as a plea for discipline versus individualism. The issue truth-versus-untruth is as far as possible kept in the background. Although the point of emphasis may vary, the writer who refuses to sell his opinions is always branded as a mere egoist. He is accused, that is, either of wanting to shut himself up in an ivory tower, or of making an exhibitionist display of his own personality, or of resisting the inevitable current of history in an attempt to cling to unjustified privileges.

"The Mindscape of Alan Moore" (2003)
Context: The main thing that I learned about conspiracy theory is that conspiracy theorists actually believe in a conspiracy because that is more comforting. The truth of the world is that it is chaotic. The truth is, that it is not the Jewish banking conspiracy or the grey aliens or the 12 foot reptiloids from another dimension that are in control. The truth is more frightening, nobody is in control. The world is rudderless.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 321

"The Prevention of Literature" (1946)
Context: Totalitarianism, however, does not so much promise an age of faith as an age of schizophrenia. A society becomes totalitarian when its structure becomes flagrantly artificial: that is, when its ruling class has lost its function but succeeds in clinging to power by force or fraud. Such a society, no matter how long it persists, can never afford to become either tolerant or intellectually stable. It can never permit either the truthful recording of facts or the emotional sincerity that literary creation demands. But to be corrupted by totalitarianism one does not have to live in a totalitarian country. The mere prevalence of certain ideas can spread a kind of poison that makes one subject after another impossible for literary purposes. Wherever there is an enforced orthodoxy — or even two orthodoxies, as often happens — good writing stops. This was well illustrated by the Spanish civil war. To many English intellectuals the war was a deeply moving experience, but not an experience about which they could write sincerely. There were only two things that you were allowed to say, and both of them were palpable lies: as a result, the war produced acres of print but almost nothing worth reading.

A Tract on Monetary Reform (1923), p. 172
Context: Those who advocate the return to a gold standard do not always appreciate along what different lines our actual practice has been drifting. If we restore the gold standard, are we to return also to the pre-war conceptions of bank-rate, allowing the tides of gold to play what tricks they like with the internal price-level, and abandoning the attempt to moderate the disastrous influence of the credit-cycle on the stability of prices and employment? Or are we to continue and develop the experimental innovations of our present policy, ignoring the "bank ration" and, if necessary, allowing unmoved a piling up of gold reserves far beyond our requirements or their depletion far below them? In truth, the gold standard is already a barbarous relic.

In a letter to the Committee of Public Safety while Representative on Mission in the City of Lyon, December 1793; reported in The Court and Camp of Buonaparte (1829), p. 65. See also Caroline Moorehead, Dancing to the Precipice: The Life of Lucie de la Tour Du Pin, Eyewitness to an Era (2010), p. 177, quoting the phrase as "Terror, salutary terror, is the order of the day".
Context: Terror, salutary terror, is here in truth the order of the day; it represses all the efforts of the wicked; it divests crime of all covering and tinsel!

Baltimore Evening Sun (12 February 1923)
1920s
Context: The fact is that the average man's love of liberty is nine-tenths imaginary, exactly like his love of sense, justice and truth. He is not actually happy when free; he is uncomfortable, a bit alarmed, and intolerably lonely. Liberty is not a thing for the great masses of men. It is the exclusive possession of a small and disreputable minority, like knowledge, courage and honor. It takes a special sort of man to understand and enjoy liberty — and he is usually an outlaw in democratic societies.

Source: Introduction to The Closing of the American Mind (1988), p. 12
Context: As a scholar [Allan Bloom] intends to enlighten us, and as a writer he has learned from Aristophanes and other models that enlightenment should also be enjoyable. To me, this is not the book of a professor, but that of a thinker who is willing to take the risks more frequently taken by writers. It is risky in a book of ideas to speak in one’s own voice, but it reminds us that the sources of the truest truths are inevitably profoundly personal. … Academics, even those describing themselves as existentialists, very seldom offer themselves publicly and frankly as individuals, as persons.

God and the State (1871; publ. 1882)
Context: A person is strong only when he stands upon his own truth, when he speaks and acts from his deepest convictions. Then, whatever the situation he may be in, he always knows what he must say and do. He may fall, but he cannot bring shame upon himself or his cause. If we seek the liberation of the people by means of a lie, we will surely grow confused, go astray, and lose sight of our objective, and if we have any influence at all on the people we will lead them astray as well — in other words, we will be acting in the spirit of reaction and to its benefit.

1998

1973

2007

Eine neue wissenschaftliche Wahrheit pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner überzeugt werden und sich als belehrt erklären, sondern vielmehr dadurch, daß ihre Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Wahrheit vertraut gemacht ist. … Eine neue große wissenschaftliche Idee pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner allmählich überzeugt und bekehrt werden — daß aus einem Saulus ein Paulus wird, ist eine große Seltenheit —, sondern vielmehr in der Weise, dass die Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Idee vertraut gemacht wird. Auch hier heißt es wieder: Wer die Jugend hat, der hat die Zukunft.
Wissenschaftliche Selbstbiographie. Mit einem Bildnis und der von Max von Laue gehaltenen Traueransprache. Johann Ambrosius Barth Verlag (Leipzig 1948), p. 22, in Scientific Autobiography and Other Papers, (1949), as translated by F. Gaynor, pp. 33–34, 97 (as cited in T. S. Kuhn, The Structure of Scientific Revolutions). Translation revised by Eric Weinberger.

Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 77, spoken by Cord, the protagonist of the unproduced film The Silent Flute

Bryn Mawr Commencement Address https://books.google.com/books?id=QK6TYg32CocC&amp;pg=PA160 (1986), in Dancing at the Edge of the World (1997), p. 160

I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company.
1840s, Essays: First Series (1841), Self-Reliance

Politics and the English Language (1946)

Perhaps the fundamental difference is that beneath a tropical sun individuality seems less distinct and the loss of it less important.
Review of Indian Mosaic by Mark Channing, in The Listener (15 July 1936)

Source: Intercourse (1987), Chapter 7, "Occupation/Collaboration"

Source: Address to the Greeks, Chapter XIII

Source: Call of Duty: My Life Before, During and After the Band of Brothers (2008), p. 107

via Twitter https://twitter.com/johannes_mono/status/1250039288517050369

[408247, October 1927, Listerian Oration: 1927 (delivered at the annual meeting of the Canadian Medical Association, Toronto, June 18, 1927), Canadian Medical Association Journal, 17, 10 Pt 2, 1255–1263, 20316567, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC408247/] quote from p. 1261; This oration sponsored by the Lister Club of the Canadian Medical Association should not be confused with the Lister Oration sponsored by the Royal College of Surgeons of England.

1982

1984

Giannina Braschi, in United States of Banana, 2011

1980

1972

Source: Movie The Two Popes, Jonathan Pryce as Pope Francis

Revolution by Number

Please read this article for more information: Did Camus ever say “Always go too far, because that&#x27;s where you&#x27;ll find the truth”? | Literature Stack Exchange https://literature.stackexchange.com/q/16662/1015 <br class="br">Misattributed

Source: Speech to the National Union of Conservative and Constitutional Associations in Crystal Palace, London (24 June 1872), quoted in Selected Speeches of the Late Right Honourable the Earl of Beaconsfield, Volume II, ed. T. E. Kebbel (1882), pp. 534-535

Source: https://www.facebook.com/NealeDonaldWalsch/posts/pfbid02YdVimv896xTUxM8Tx4Q27WXzEDdsZf4rd4bowY41iUqhn5CqutupKy8oHX6TPiJhl

Source: A Room of One's Own

Speech at the Knesset at the end of the 2006 Israel-Lebanon conflict, as quoted in &quot;Olmert: We will continue to pursue Hizbullah leaders&quot; in The Globes (14 August 2006) http://www.globes.co.il/serveen/globes/docview.asp?did=1000122795&amp;fid=942 <br class="br">2000s, 2006

Variant: If you can't tell the truth to the people you care about the most, eventually you stop being able to tell the truth to yourself.
Source: City of Ashes

The Notebooks of Leonardo da Vinci (1883), X Studies and Sketches for Pictures and Decorations

Source: Monstrous Regiment

Source: A Long Way Down

Source: My Inventions (1919)
Context: He declared that it could not be done and did me the honor of delivering a lecture on the subject, at the conclusion he remarked, "Mr. Tesla may accomplish great things, but he certainly will never do this. It would be equivalent to converting a steadily pulling force, like that of gravity into a rotary effort. It is a perpetual motion scheme, an impossible idea." But instinct is something which transcends knowledge. We have, undoubtedly, certain finer fibers that enable us to perceive truths when logical deduction, or any other willful effort of the brain, is futile.

Source: What Is Art?: Conversations with Joseph Beuys

Source: Adam Bede (1859)
Context: These fellow-mortals, every one, must be accepted as they are: you can neither straighten their noses, nor brighten their wit, nor rectify their dispositions; and it is these people — amongst whom your life is passed — that it is needful you should tolerate, pity, and love: it is these more or less ugly, stupid, inconsistent people whose movements of goodness you should be able to admire — for whom you should cherish all possible hopes, all possible patience. And I would not, even if I had the choice, be the clever novelist who could create a world so much better than this, in which we get up in the morning to do our daily work, that you would be likely to turn a harder, colder eye on the dusty streets and the common green fields — on the real breathing men and women, who can be chilled by your indifference or injured by your prejudice; who can be cheered and helped onward by your fellow-feeling, your forbearance, your outspoken, brave justice.
So I am content to tell my simple story, without trying to make things seem better than they were; dreading nothing, indeed, but falsity, which, in spite of one's best efforts, there is reason to dread. Falsehood is so easy, truth so difficult. The pencil is conscious of a delightful facility in drawing a griffin — the longer the claws, and the larger the wings, the better; but that marvellous facility which we mistook for genius is apt to forsake us when we want to draw a real unexaggerated lion. Examine your words well, and you will find that even when you have no motive to be false, it is a very hard thing to say the exact truth, even about your own immediate feelings — much harder than to say something fine about them which is not the exact truth.

Source: The Angel's Game

Source: Tempted

As quoted in Dreyfus : His Life and Letters‎ (1937) edited by Pierre Dreyfus, p. 175.

Source: 1980s–1990s, Barbarians inside the Gates and Other Controversial Essays (1999)

Source: The Love Dare

Variant: All fixed set patterns are incapable of adaptability or pliability. The truth is outside of all fixed patterns.
Source: Tao of Jeet Kune Do

Source: The Queen of the Damned

The Critic as Artist (1891), Part I

Source: The Prisoner of Heaven

Source: Brisingr

Source: Buddha Mind, Buddha Body: Walking Toward Enlightenment

Source: The Iceman Cometh

Source: A New Earth: Awakening to Your Life's Purpose

Source: Sceptical Essays

Letter to Elisabeth Nietzsche, Bonn, 1865-06-11. Quoted in Walter Kaufmann, The Faith of a Heretic (opening epigram).
Variant: Here the ways of men divide. If you wish to strive for peace of soul and happiness, then believe; if you wish to be a disciple of truth, then inquire.
Source: Twilight of the Idols

130
Stray Birds (1916)

Source: Monstrous Regiment

2000s, Kingdom of Fear: Loathsome Secrets of a Star-crossed Child in the Final Days of the American Century (2004)

Source: Anthony De Mello : Writings (1999), p. 8
Context: A master was once unmoved by the complaints of his disciples that, though they listened with pleasure to his parables and stories, they were also frustrated for they longed for something deeper. To all their objections he would simply reply: "You have yet to understand, my friends, that the shortest distance between a human being and truth is a story."

Source: As quoted in "My Philosophy of Industry" an interview of Ford by Fay Leone Faurote, The Forum, Vol. 79, No. 4 (April 1928), p. 481;

also in "Thinking Is Hardest Work, Therefore Few Engage in It", San Francisco Chronicle (13 April 1928), p. 25;

both articles are cited as the primary sources of other variants which later arose, in https://quoteinvestigator.com/2016/04/05/so-few "Thinking Is the Hardest Work There Is, which Is the Probable Reason Why So Few Engage In It" in Quote Investigator (5 April 2016)

The complete political works. Rights of man: being an answer to Mr. Burke's attack on the French Revolution, p. 306
1790s