Give me six hours to chop down a tree and I will spend the first four sharpening the ax.
Abraham Lincoln
Give me six hours to chop down a tree and I will spend the first four sharpening the ax.
A popular government without popular information or the means of acquiring it is but a prologue to a farce or a tragedy, or perhaps both. Knowledge will forever govern ignorance: And a people who mean to be their own Governors, must arm themselves with the power which knowledge gives.
Though all the winds of doctrine were let loose to play upon the earth, so Truth be in the field, we do injuriously, by licensing and prohibiting, to misdoubt her strength. Let her and Falsehood grapple; who ever knew Truth put to the worse, in a free and open encounter?
John Milton, Areopagitica; A speech of Mr. John Milton for the Liberty of Unlicenc’d Printing, to the Parlament of England (1644).
This is true liberty, when free-born men,
Having to advise the public, may speak free,
Which he who can, and will, deserves high praise;
Who neither can, nor will, may hold his peace:
What can be juster in a state than this?
Euripides, The Suppliant Women (c. 420-415 BC), as used by John Milton as epigraph to his Areopagitica (1644). A modern translation of this passage, and a few lines immediately preceding, by Frank William Jones, runs as follows:
Nothing . . .
Is worse for a city than an absolute ruler.
In earliest days, before the laws are common,
One man has power and makes the law his own:
Equality is not yet. With written laws,
People of small resources and the rich
Both have the same recourse to justice. Now
A man of means, if badly spoken of,
Will have no better standing than the weak;
And if the little man is right, he wins
Against the great. This is the call of freedom:
“what man has good advice to give the city,
And wishes to make it known?” He who responds
Gains glory; the reluctant hold their peace.
For the city, what can be more fair than that?
. . . as good almost kill a Man as kill a good Book; who kills a Man kills a reasonable creature, Gods Image; but hee who destroyes a good Booke, kills reason it selfe, kills the Image of God, as it were in the eye. Many a man lives a burden to the Earth; but a good Booke is the pretious life-blood of a master spirit, imbalm’d and treasur’d up on purpose to a life beyond life.
John Milton, Areopagitica; A speech of Mr. John Milton for the Liberty of Unlicenc’d Printing, to the Parlament of England (1644).
Since it is so likely that children will meet cruel enemies, let them at least have heard of brave knights and heroic courage.
C. S. Lewis, On Stories: And Other Essays on Literature (1966).
Give me the liberty to know, to utter, and to argue freely according to conscience, above all liberties.
John Milton, Areopagitica; A speech of Mr. John Milton for the Liberty of Unlicenc’d Printing, to the Parlament of England (1644).
Without intelligence there is not rational life: and things are only good, in so far as they aid man in his enjoyment of the intellectual life, which is defined by intelligence. Contrariwise, whatsoever things hinder man’s perfecting of his reason, and capability to enjoy the rational life, are alone called evil.
Baruch Spinoza, Ethics, Demonstrated in Geometrical Order (1677), Part IV, Appendix V.
Books are not absolutely dead things, but doe contain a potencie of life in them to be as active as that soule was whose progeny they are; nay they do preserve as in a violl the purest efficacie and extraction of that living intellect that bred them.
John Milton, Areopagitica; A speech of Mr. John Milton for the Liberty of Unlicenc’d Printing, to the Parlament of England (1644).
All philosophies have the common property of being speculative, and, therefore, their immediate influence on those who hold them is in many ways alike, however opposed the theories may be to one another: they all make people theoretical. In this sense any philosophy, if warmly embraced, has a moralising force, because, even if it belittles morality, it absorbs the mind in intellectual contemplation, accustoms it to wide and reasoned comparisons, and makes the sorry escapades of human nature from convention seem even more ignominious than its ruling prejudices.
George Santayana, Egotism in German Philosophy (1916), Chapter XVI, “Egotism in Practice.”