The great men among the ancients understood very well how to reconcile manual labour with affairs of state, and thought it no lessening to their dignity to make the one the recreation to the other. That indeed which seems most generally to have employed and diverted their spare hours, was agriculture. Gideon among the Jews was taken from threshing, as well as Cincinnatus amongst the Romans from the plough, to command the armies of their countries...and, as I remember, Cyrus thought gardening so little beneath the dignity and grandeur of a throne, that he showed Xenophon a large field of fruit trees all of his own planting . . . Delving, planting, inoculating, or any the like profitable employments would be no less a diversion than any of the idle sports in fashion, if men could be brought to delight in them.
Had the King of Spain employed the hands of his people, and his Spanish iron so, he had brought to light but little of that treasure that lay so long hid in the dark entrails of America.
A sound mind in a sound body, is a short, but full description of a happy state in this World: he that has these two, has little more to wish for; and he that wants either of them, will be little the better for anything else.
Freedom of men under government is to have a standing rule to live by, common to every one of that society, and made by the legislative power vested in it; a liberty to follow my own will in all things, when the rule prescribes not, and not to be subject to the inconstant, unknown, arbitrary will of another man.
Good and evil, reward and punishment, are the only motives to a rational creature: these are the spur and reins whereby all mankind are set on work, and guided.
All ideas come from sensation or reflection.--Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas; how comes it to be furnished? Whence comes it by that vast store, which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from Experience; in that all our knowledge is founded, and from that it ultimately derives itself. Our observation, employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves, is that which supplies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.
Vague and mysterious forms of speech, and abuse of language, have so long passed for mysteries of science; and hard or misapplied words with little or no meaning have, by prescription, such a right to be mistaken for deep learning and height of speculation, that it will not be easy to persuade either those who speak or those who hear them, that they are but the covers of ignorance and hindrance of true knowledge.
Till a man can judge whether they be truths or not, his understanding is but little improved, and thus men of much reading, though greatly learned, but may be little knowing.
It is reported of that prodigy of parts, Monsieur Pascal, that till the decay of his health had impaired his memory, he forgot nothing of what he had done, read, or thought, in any part of his rational age. This is a privilege so little known to most men, that it seems almost incredible to those who, after the ordinary way, measure all others by themselves; but yet, when considered, may help us to enlarge our thoughts towards greater perfections of it, in superior ranks of spirits.
To love our neighbor as ourselves is such a truth for regulating human society, that by that alone one might determine all the cases in social morality.
Books by and about John Locke
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