Lukewarm persons think they may accommodate points of religion by middle ways and witty reconcilements,--as if they would make an arbitrament between God and man.
Nor do apophthegms only serve for ornament and delight, but also for action and civil use, as being the edge-tools of speech which cut and penetrate the knots of business and affairs: for occasions have their revolutions, and what has once been advantageously used may be so again, either as an old thing or a new one.
But the idols of the Market Place are the most troublesome of all: idols which have crept into the understanding through their alliances with words and names. For men believe that their reason governs words. But words turn and twist the understanding. This it is that has rendered philosophy and the sciences inactive. Words are mostly cut to the common fashion and draw the distinctions which are most obvious to the common understanding. Whenever an understanding of greater acuteness or more diligent observation would alter those lines to suit the true distinctions of nature, words complain.
It is a good point of cunning for a man to shape the answer he would have in his own words and propositions, for it makes the other party stick the less.
The partitions of knowledge are not like several lines that meet in one angle, and so touch not in a point; but are like branches of a tree, that meet in a stem, which hath a dimension and quantity of entireness and continuance, before it come to discontinue and break itself into arms and boughs.
I think that one of the things is that, if you are going to decide to be a painter, you have got to decide that you are not going to be afraid of making a fool of yourself. I think another thing is to be able to find subjects which really absorb you to try and do. I feel that without a subject you automatically go back into decoration because you haven't got the subject which is always eating into you to bring it back - and the greatest art always returns you to the vulnerability of the human situation.
A man that hath no virtue in himself, ever envieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.