Quotes about merit
page 2

C. D. Broad photo

“Those who, like the present writer, never had the privilege of meeting Sidgwick can infer from his writings, and still more from the characteristic philosophic merits of such pupils of his as McTaggart and Moore, how acute and painstaking a thinker and how inspiring a teacher he must have been. Yet he has grave defects as a writer which have certainly detracted from his fame. His style is heavy and involved, and he seldom allowed that strong sense of humour, which is said to have made him a delightful conversationalist, to relieve the uniform dull dignity of his writing. He incessantly refines, qualifies, raises objections, answers them, and then finds further objections to the answers. Each of these objections, rebuttals, rejoinders, and surrejoinders is in itself admirable, and does infinite credit to the acuteness and candour of the author. But the reader is apt to become impatient; to lose the thread of the argument: and to rise from his desk finding that he has read a great deal with constant admiration and now remembers little or nothing. The result is that Sidgwick probably has far less influence at present than he ought to have, and less than many writers, such as Bradley, who were as superior to him in literary style as he was to them in ethical and philosophical acumen. Even a thoroughly second-rate thinker like T. H. Green, by diffusing a grateful and comforting aroma of ethical "uplift", has probably made far more undergraduates into prigs than Sidgwick will ever make into philosophers.”

C. D. Broad (1887–1971) English philosopher

From Five Types of Ethical Theory (1930)

David Lloyd George photo

“The idea of a rational bureaucracy, of skill, merit, and consistency, is essential to all modern states.”

Bernard Crick (1929–2008) British political theorist and democratic socialist

Source: In Defence Of Politics (Second Edition) – 1981, Chapter 7, In Praise Of Politics, p. 143.

Thomas Carlyle photo

“… I must say, it [the Koran] is as toilsome reading as I ever undertook. A wearisome confused jumble, crude, incondite; endless iterations, long-windedness, entanglement; most crude, incondite; — insupportable stupidity, in short! Nothing but a sense of duty could carry any European through the Koran … It is the confused ferment of a great rude human soul; rude, untutored, that cannot even read; but fervent, earnest, struggling vehemently to utter itself in words … We said "stupid:" yet natural stupidity is by no means the character of Mahomet's Book; it is natural uncultivation rather. The man has not studied speaking; in the haste and pressure of continual fighting, has not time to mature himself into fit speech … The man was an uncultured semi-barbarous Son of Nature, much of the Bedouin still clinging to him: we must take him for that. But for a wretched Simulacrum, a hungry Impostor without eyes or heart … we will not and cannot take him. Sincerity, in all senses, seems to me the merit of the Koran; what had rendered it precious to the wild Arab men … Curiously, through these incondite masses of tradition, vituperation, complaint, ejaculation in the Koran, a vein of true direct insight, of what we might almost call poetry, is found straggling.”

Thomas Carlyle, "On Heroes, Hero-Worship and the Heroic in History" (1841), pg. 64-67
1840s

Thomas Hobbes photo
George Eliot photo
Robert Burns photo
Harriet Beecher Stowe photo
Thomas Bradwardine photo
Charles Churchill (satirist) photo

“Amongst the sons of men how few are known
Who dare be just to merit not their own?”

Charles Churchill (satirist) (1731–1764) British poet

Epistle to William Hogarth (July 1763)

“According to a stagist conception of progressive history (which is usually blind to its implicit teleology), the work of figures like Foucault, Derrida and other cutting-edge French theorists is often intuitively affiliated with a form of profound and sophisticated critique that presumably far surpasses anything found in the socialist, Marxist or anarchist traditions. It is certainly true and merits emphasis that the Anglophone reception of French theory, as John McCumber has aptly pointed out, had important political implications as a pole of resistance to the false political neutrality, the safe technicalities of logic and language, or the direct ideological conformism operative in the McCarthy-supported traditions of Anglo-American philosophy. However, the theoretical practices of figures who turned their back on what Cornelius Castoriadis called the tradition of radical critique—meaning anti-capitalist and anti-imperialist resistance—surely contributed to the ideological drift away from transformative politics. According to the spy agency itself, post-Marxist French theory directly contributed to the CIA’s cultural program of coaxing the left toward the right, while discrediting anti-imperialism and anti-capitalism, thereby creating an intellectual environment in which their imperial projects could be pursued unhindered by serious critical scrutiny from the intelligentsia.”

Gabriel Rockhill (1972) philosopher

"The CIA reads French Theory: On the Intellectual Labor of Dismantling the Cultural Left" (2017)

Cormac McCarthy photo
Joseph Gurney Cannon photo
Yehuda Ashlag photo
Robert N. Proctor photo
José Martí photo

“Terrible times in which priests no longer merit the praise of poets and in which poets have not yet begun to be priests.”

José Martí (1853–1895) Poet, writer, Cuban nationalist leader

On El Poema de Niágara of Pérez Bonalde (1883)

Winston S. Churchill photo
Kanō Jigorō photo

“Generally speaking, if we look at sports we find that their strong point is that because they are competitive they are interesting, and young people are likely to be attracted to them. No matter how valuable the method of physical education, if it is not put into practice, it will serve no purpose — therein lies the advantage of sports. But, in this regard there are matters to which we must also give a great deal of consideration. First, so-called sports were not created for the purpose of physical education; one competes for another purpose, namely, to win. Accordingly, the muscles are not necessarily developed in a balanced way, and in some cases the body is pushed too far or even injured. For that reason, while there is no doubt that sports are a good thing, serious consideration must be given to the selection of the sport and the training method. Sports must not be undertaken carelessly, over-zealously, or without restraint. However, it is safe to say that competitive sports are a form of physical education that should be promoted with this advice in mind. The reason I have worked to popularize sports for more than twenty years and that I have strived to bring the Olympic Games to Japan is entirely because I recognize these merits. However, in times like these, when many people are enthusiastic about sports, I would like to remind them of the adverse effects of sports as well. I also urge them to keep in mind the goals of physical education—to develop a sound body that is useful to you in your daily life — and be sure to consider whether or not the method of training is in keeping with the concept of”

Kanō Jigorō (1860–1938) Japanese educator and judoka

http://www.judoinfo.com/seiryoku2.htm seiryoku zenyo
"Judo and Physical Training" in Mind Over Muscle : Writings from the Founder of Judo (2006) edited by Naoki Murata, p. 57

Ben Jonson photo
John Stuart Mill photo
Nathanael Greene photo
Saddam Hussein photo
George Boole photo

“Mr. Gregory: Late Fellow of Trinity College, Cambridge, and author of the -well-known Examples. Few in so short a life have done so much for science. The high sense which I entertain of his merits as a mathematician, is mingled with feelings of gratitude for much valuable assistance rendered to me in my earlier essays.”

George Boole (1815–1864) English mathematician, philosopher and logician

George Boole " Mr Boole on a General Method in Analysis http://books.google.com/books?id=aGwOAAAAIAAJ&pg=PA279," Philosophical Transactions, Vol. 134 (1844), p. 279, Footnote
1840s

Rutherford B. Hayes photo

“All appointments hurt. Five friends are made cold or hostile for every appointment; no new friends are made. All patronage is perilous to men of real ability or merit. It aids only those who lack other claims to public support.”

Rutherford B. Hayes (1822–1893) American politician, 19th President of the United States (in office from 1877 to 1881)

Letter to William McKinley (27 December 1892)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)

Thomas Carlyle photo

“There is endless merit in a man's knowing when to have done.”

Thomas Carlyle (1795–1881) Scottish philosopher, satirical writer, essayist, historian and teacher

Dr. Francia (1845).
1820s, Critical and Miscellaneous Essays (1827–1855)

Richard Nixon photo

“Isn't it better to talk about the relative merits of washing machines than the relative strength of rockets? Isn't this the kind of competition you want?”

Richard Nixon (1913–1994) 37th President of the United States of America

Remarks to Soviet premier Nikita Krushchev during the Kitchen Debate (24 July 1959)
1950s

Georgy Zhukov photo
Richard Rodríguez photo
Nathan Bedford Forrest photo
Maurice Denis photo
Lyndall Urwick photo
John Flavel photo
John Milton photo
Samuel Butler photo

“God's merits are so transcendent that it is not surprising his faults should be in reasonable proportion.”

Samuel Butler (1835–1902) novelist

"Rebelliousness", Note-Books (1912)

Rekha photo
Thorstein Veblen photo
Dietrich Bonhoeffer photo
Johann Wolfgang von Goethe photo
Franz Marc photo
Robert LeFevre photo
Margaret Thatcher photo
Adolphe Quetelet photo

“Having for their object the Science of Man, present difficulties exceedingly great, and, to merit confidence, must be collected upon a scale far too extended to be attempted by an individual philosopher.”

Adolphe Quetelet (1796–1874) Belgian astronomer, mathematician, statistician and sociologist

Introductory
A Treatise on Man and the Development of His Faculties (1842)

Bartolomé de las Casas photo
Brooks D. Simpson photo
Derren Brown photo
John Strutt, 3rd Baron Rayleigh photo
H.L. Mencken photo

“Guessing right for the wrong reason does not merit scientific immortality.”

Stephen Jay Gould (1941–2002) American evolutionary biologist

"The Godfather of Disaster", p. 379
Bully for Brontosaurus (1991)

Thomas Gainsborough photo

“damn gentlemen, there is not such a set of enemies to a real artist in the world as they are, if not kept at a proper distance.... They think (and so may you for a while) that they reward your merit by their Company and notice.... if they don't stand clear, know that they have but one part worth looking at, and that is their Purse; their Hearts are seldom near enough the right place to get a sight of it..”

Thomas Gainsborough (1727–1788) English portrait and landscape painter

Quote from Gainsborough's letter to his friend William Jackson of Exeter, from Bath, 2 Sept 1767; as cited in Thomas Gainsborough, by William T, Whitley https://ia800204.us.archive.org/6/items/thomasgainsborou00whitrich/thomasgainsborou00whitrich.pdf; New York, Charles Scribner's Sons – London, Smith, Elder & Co, Sept. 1915, p. 380 (Appendix A - Letter II)
1755 - 1769

Stefan Szczesny photo
Anne-Thérèse de Marguenat de Courcelles, marquise de Lambert photo

“Lysenkoism: A forlorn attempt not merely to colonize the botanical kingdom, but to instill a proper sense of the puritan work ethic and the merits of self-improvement.”

J. G. Ballard (1930–2009) British writer

"Project for a Glossary of the Twentieth Century" originally published in Zone (1992)
A User's Guide to the Millennium (1996)

Edward Gibbon photo
Jonathan Edwards photo
Koenraad Elst photo
George Steiner photo
Catherine the Great photo
Gancho Tsenov photo
Letitia Elizabeth Landon photo

“We deny that poetry is fiction; its merit and its power lie alike in its truth:”

Letitia Elizabeth Landon (1802–1838) English poet and novelist

The Monthly Magazine

Thomas Bradwardine photo
Calvin Coolidge photo
Francis Galton photo
John of Salisbury photo

“We tread on unsure ground, theologically. The doctrines are still in the malleable state; what eventually evolves from them will owe its existence not to pre-eminent merit, but to the shrewdness of the compromises made by the factions.”

George Alec Effinger (1947–2002) Novelist, short story writer

Source: What Entropy Means to Me (1972), Chapter 5 “In the Hall of the Mountain Thing” (p. 80).

Jorge Luis Borges photo
Marianne Moore photo

“I don't consider In Distrust of Merits a poem. It's just a burst of feelings. It's emotion recorded, a 'haphazard form ' a protest.”

Marianne Moore (1887–1972) American poet and writer

Interview with Grace Shulman. Quarterly Review of Literature 1969

Max Scheler photo

“The “noble” person has a completely naïve and non-reflective awareness of his own value and of his fullness of being, an obscure conviction which enriches every conscious moment of his existence, as if he were autonomously rooted in the universe. This should not be mistaken for “pride.” Quite on the contrary, pride results from an experienced diminution of this “naive” self-confidence. It is a way of “holding on” to one’s value, of seizing and “preserving” it deliberately. The noble man’s naive self-confidence, which is as natural to him as tension is to the muscles, permits him calmly to assimilate the merits of others in all the fullness of their substance and configuration. He never “grudges” them their merits. On the contrary: he rejoices in their virtues and feels that they make the world more worthy of love. His naive self-confidence is by no means “compounded” of a series of positive valuations based on specific qualities, talents, and virtues: it is originally directed at his very essence and being. Therefore he can afford to admit that another person has certain “qualities” superior to his own or is more “gifted” in some respects—indeed in all respects. Such a conclusion does not diminish his naïve awareness of his own value, which needs no justification or proof by achievements or abilities. Achievements merely serve to confirm it. On the other hand, the “common” man (in the exact acceptation of the term) can only experience his value and that of another if he relates the two, and he clearly perceives only those qualities which constitute possible differences. The noble man experiences value prior to any comparison, the common man in and through a comparison. For the latter, the relation is the selective precondition for apprehending any value. Every value is a relative thing, “higher” or “lower,” “more” or “less” than his own. He arrives at value judgments by comparing himself to others and others to himself.”

Max Scheler (1874–1928) German philosopher

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), pp. 54-55

Samuel Richardson photo
Thomas Gray photo

“No farther seek his merits to disclose,
Or draw his frailties from their dread abode,
(There they alike in trembling hope repose,)
The bosom of his Father and his God.”

Thomas Gray (1716–1771) English poet, historian

The Epitaph, St. 3
Elegy Written in a Country Churchyard http://www.thomasgray.org/cgi-bin/display.cgi?text=elcc (written 1750, publ. 1751)
Variant: No farther seek his merits to disclose,
Or draw his frailties from their dread abode,
(There they alike in trembling hope repose,)
The bosom of his Father and his God.

Edmund Waller photo
Arthur Schopenhauer photo

“The cheapest form of pride however is national pride. For it reveals in the one thus afflicted the lack of individual qualities of which he could be proud, while he would not otherwise reach for what he shares with so many millions. He who possesses significant personal merits will rather recognise the defects of his own nation, as he has them constantly before his eyes, most clearly. But that poor blighter who has nothing in the world of which he can be proud, latches onto the last means of being proud, the nation to which he belongs to. Thus he recovers and is now in gratitude ready to defend with hands and feet all errors and follies which are its own.”

Die wohlfeilste Art des Stolzes hingegen ist der Nationalstolz. Denn er verrät in dem damit Behafteten den Mangel an individuellen Eigenschaften, auf die er stolz sein könnte, indem er sonst nicht zu dem greifen würde, was er mit so vielen Millionen teilt. Wer bedeutende persönliche Vorzüge besitzt, wird vielmehr die Fehler seiner eigenen Nation, da er sie beständig vor Augen hat, am deutlichsten erkennen. Aber jeder erbärmliche Tropf, der nichts in der Welt hat, darauf er stolz sein könnte, ergreift das letzte Mittel, auf die Nation, der er gerade angehört, stolz zu sein. Hieran erholt er sich und ist nun dankbarlich bereit, alle Fehler und Torheiten, die ihr eigen sind, mit Händen und Füßen zu verteidigen.
Kap. II
Parerga and Paralipomena (1851), Aphorisms on the Wisdom of Life

Nathanael Greene photo
Rajiv Malhotra photo
Miguel de Cervantes photo

“A knight errant who turns mad for a reason deserves neither merit nor thanks. The thing is to do it without cause.”

Miguel de Cervantes (1547–1616) Spanish novelist, poet, and playwright

Don Quixote de la Mancha (1605–1615), Unplaced as yet by chapter

Leo Tolstoy photo
José Martí photo

“While discussing the merits of djbdns over BIND (2004):
Niek: "Bind people don't ack djb points and vice versa."
Paul Vixie: i don't ack djb's existence, not merely his 'points.'”

Paul Vixie (1963) American internet pioneer

NANOG mailing list http://article.gmane.org/gmane.org.operators.nanog/30687

Thomas S. Monson photo

“When you choose your friends with caution, plan your future with purpose, and frame your life with faith, you will merit the companionship of the Holy Spirit.”

Thomas S. Monson (1927–2018) president of the Church of Jesus Christ of Latter-Day Saints

Decisions Determine Destiny, fireside address http://speeches.byu.edu/reader/reader.php?id=10726| delivered on 6 November 2005.

Eric Hoffer photo
Simone de Beauvoir photo

“Is this kind of ethics individualistic or not? Yes, if one means by that that it accords to the individual an absolute value and that it recognizes in him alone the power of laying the foundations of his own existence. It is individualism in the sense in which the wisdom of the ancients, the Christian ethics of salvation, and the Kantian ideal of virtue also merit this name; it is opposed to the totalitarian doctrines which raise up beyond man the mirage of Mankind. But it is not solipsistic, since the individual is defined only by his relationship to the world and to other individuals; he exists only by transcending himself, and his freedom can be achieved only through the freedom of others. He justifies his existence by a movement which, like freedom, springs from his heart but which leads outside of him.
This individualism does not lead to the anarchy of personal whim. Man is free; but he finds his law in his very freedom. First, he must assume his freedom and not flee it by a constructive movement: one does not exist without doing something; and also by a negative movement which rejects oppression for oneself and others.”

Une telle morale [la morale existentialiste] est-elle ou non un individualisme? Oui, si l’on entend par là qu’elle accorde à l’individu une valeur absolue et qu’elle reconnaît qu’a lui seul le pouvoir de fonder son existence. Elle est individualisme au sens où les sagesses antiques, la morale chrétienne du salut, l’idéal de la vertu kantienne méritent aussi ce nom ; elle s’oppose aux doctrines totalitaires qui dressent par-delà I’homme le mirage de l’Humanité. Mais elle n’est pas un solipsisme, puisque l’individu ne se définit que par sa relation au monde et aux autres individus, il n’existe qu’en se transcendant et sa liberté ne peut s’accomplir qu’à travers la liberté d’autrui. Il justifie son existence par un mouvement qui, comme elle, jaillit du coeur de lui-même, mais qui aboutit hors de lui.
Cet individualisme ne conduit pas à l’anarchie du bon plaisir. L’homme est libre ; mais il trouve sa loi dans sa liberté même. D’abord il doit assumer sa liberté et non la fuir; il l’assume par un mouvement constructif : on n’existe pas sans faire; et aussi par un mouvement négatif qui refuse l’oppression pour soi et pour autrui.
Conclusion http://www.marxists.org/reference/subject/ethics/de-beauvoir/ambiguity/ch04.htm
The Ethics of Ambiguity (1947)

George Eliot photo
Giacomo Casanova photo
Francis Place photo
William Stanley Jevons photo
Joseph Addison photo

“Mere bashfulness without merit is awkward; and merit without modesty, insolent. But modest merit has a double claim to acceptance, and generally meets with as many patrons as beholders.”

Joseph Addison (1672–1719) politician, writer and playwright

No. 231 (24 November 1711).
The Spectator (1711–1714)

Charles Baudelaire photo

“To be wicked is never excusable, but there is some merit in knowing that you are; the most irreparable of vices is to do evil from stupidity.”

On n'est jamais excusable d'être méchant, mais il y a quelque mérite à savoir qu'on l'est; et le plus irréparable des vices est de faire le mal par bêtise.
XXVIII: "La Fausse Monnaie"
Le Spleen de Paris (1862)

Nehemiah Adams photo
George Colman the Younger photo

“On their own merits modest men are dumb.”

George Colman the Younger (1762–1836) English dramatist and writer

Epilogue to the Heir at Law, reported in Bartlett's Familiar Quotations, 10th ed. (1919).

Fred M. Vinson photo
Pierre Choderlos de Laclos photo

“Success, which is not always a proof of merit, depends more often on the choice of a subject than on its execution.”

Le succès, qui ne prouve pas toujours le mérite, tient souvent davantage au choix du sujet qu’à son exécution.
Editor's Preface. Trans. P.W.K. Stone (1961). http://fr.wikisource.org/wiki/Les_Liaisons_dangereuses_-_Pr%C3%A9face_du_r%C3%A9dacteur
This preface was written by Choderlos de Laclos in the guise of an editor.
Les liaisons dangereuses (1782)

Friedrich Hayek photo