There is no better proof of a man's being truly good than his desiring to be constantly under the observation of good men.
A refusal of praise is a desire to be praised twice.
When we disclaim praise, it is only showing our desire to be praised a second time.
Politeness is a desire to be treated politely, and to be esteemed polite oneself.
There are various sorts of curiosity; one is from interest, which makes us desire to know that which may be useful to us; and the other, from pride which comes from the wish to know what others are ignorant of.
We never desire strongly, what we desire rationally.
Our desires always disappoint us; for though we meet with something that gives us satisfaction, yet it never thoroughly answers our expectation. [However disappointment can always be removed if we remember it could have turned out worse.]
There are few things we should keenly desire if we really knew what we wanted.
The desire of talking of ourselves, and showing those faults we do not mind having seen, makes up a good part of our sincerity.
A great many men's gratitude is nothing but a secret desire to hook in more valuable kindnesses hereafter.
The desire to seem clever often keeps us from being so.
We do not wish ardently for what we desire only through reason.
Men never desire anything very eagerly which they desire only by the dictates of reason.
The desire of appearing clever often prevents our becoming so.
Were we perfectly acquainted with the object, we should never passionately desire it.
When we seek reconciliation with our enemies, it is commonly out of a desire to better our own condition, a being harassed and tired out with a state of war, and a fear of some ill accident which we are willing to prevent.
We label judges with having the meanest motives, and yet we desire that our reputation and fame should depend upon the judgment of men, who are all, either from their jealousy or preoccupation or want of intelligence, opposed to us - and yet despite their bias, just for the sake of making these men decide in our favor, we peril in so many ways both our peace and our life.
Love of fame, fear of disgrace, schemes for advancement, desire to make life comfortable and pleasant, and the urge to humiliate others are often at the root of the valour men hold in such high esteem.
The contempt of riches in the philosophers was a concealed desire of revenging on fortune the injustice done to their merit, by despising the good she denied them.
The moderation of men in the most exalted fortunes is a desire to be thought above those things that have raised them so high.
Love of glory, fear of shame, greed for fortune, the desire to make life agreeable and comfortable, and the wish to depreciate others - all of these are often the causes of the bravery that is spoken so highly of by men.
We should scarcely desire things ardently if we were perfectly acquainted with what we desire.
We should wish for few things with eagerness, if we perfectly knew the nature of that which was the object of our desire.
Moderation is caused by the fear of exciting the envy and contempt which those merit who are intoxicated with their good fortune; it is a vain display of our strength of mind, and in short the moderation of men at their greatest height is only a desire to appear greater than their fortune.
Reconciliation with our enemies is simply a desire to better our condition, a weariness of war, or the fear of some unlucky thing from occurring.
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