“Is it for the cultivated man, the man of broad and general views, to throw himself without reserve and with all his weight, into what, for aught he yet knows, may be only a cross-current and eddy, instead of the main stream of truth?”

The Fantastic Imagination (1893)
Context: "But a man may then imagine in your work what he pleases, what you never meant!"
 Not what he pleases, but what he can. If he be not a true man, he will draw evil out of the best; we need not mind how he treats any work of art! If he be a true man, he will imagine true things: what matter whether I meant them or not? They are there none the less that I cannot claim putting them there! One difference between God's work and man's is, that, while God's work cannot mean more than he meant, man's must mean more than he meant. For in everything that God has made, there is layer upon layer of ascending significance; also he expresses the same thought in higher and higher kinds of that thought: it is God's things, his embodied thoughts, which alone a man has to use, modified and adapted to his own purposes, for the expression of his thoughts; therefore he cannot help his words and figures falling into such combinations in the mind of another as he had himself not foreseen, so many are the thoughts allied to every other thought, so many are the relations involved in every figure, so many the facts hinted in every symbol. A man may well himself discover truth in what he wrote; for he was dealing all the time with things that came from thoughts beyond his own.

General Peyton C. March, as quoted in Crew Resource Management for the Fire Service (2004) by Randy Okray and Thomas Lubnau II, p. 25.
Misattributed

Source: The Science of Rights 1796, P. 119

Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 2 1837 translated by ES Haldane and Francis H. Simson first translated 1894 p. 386-387
Lectures on the Philosophy of History (1832), Volume 2
Context: That condition which man terms the life of man in unity with nature, and in which man meets with God in nature because he finds his satisfaction there, has ceased to exist. The unity of man with the world is for this end broken, that it may be restored in a higher unity, that the world, as an intelligible world, may be received into God. The relation of man to God thereby reveals itself in the way provided for our salvation in worship, but more particularly it likewise shows itself in Philosophy; and that with the express consciousness of the aim that the individual should render himself capable of belonging to this intelligible world. The manner in which man represents to himself his relation to God is more particularly determined by the manner in which man represents to himself God. What is now often said, that man need not know God, and may yet have the knowledge of this relation, is false. Since God is the First, He determines the relation, and therefore in order to know what is the truth of the relation, man must know God. Since therefore thought goes so far as to deny the natural, what we are now concerned with is not to seek truth in any existing mode, but from our inner Being to go forth again to a true objective, which derives its determination from the intrinsic nature of thought.

Summations, Chapter 51

Source: Man for Himself (1947), Ch. 4 "Problems of Humanistic Ethics"

Bell Telephone Talk (1901)

The New Idolatry (1905), p. 242