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Joseph Addison

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Though a man has all other perfections, and wants discretion, he will be of no great consequence in the world; but if he has this single talent in perfection, and but a common share of others, he may do what he pleases in his station of life.
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No. 225.

 
Joseph Addison

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At the same time that I think discretion the most useful talent a man can be master of, I look upon cunning to be the accomplishment of little, mean, ungenerous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them: cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well-formed eye, commands a whole horizon: cunning is a kind of short-sightedness, that discovers the minutest objects which are near at hand, but is not able to discern things at a distance. Discretion the more it is discovered, gives a greater authority to the person who possesses it: cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done had he passed only for a plain man. Discretion is the perfection of reason, and a guide to us in all the duties of life: cunning is a kind of instinct, that only looks out after our immediate interest and welfare. Discretion is only found in men of strong sense and good understandings, cunning is often to be met with in brutes themselves, and in persons who are but the fewest removes from them.

 
Joseph Addison
 

I believe that America holds within her the truth that regardless of race, religion, or station in life, all of us share common aspirations - to live in peace and security; to get an education and to work with dignity; to love our families, our communities, and our God. These things we share. This is the hope of all humanity.

 
Barack Obama
 

The ultimate end of education is not a perfection in the accomplishments of the school, but fitness for life; not the acquirement of habits of blind obedience, and of prescribed diligence, but a preparation for independent action. We must bear in mind that whatever class of society a pupil may belong to, whatever calling he may be intended for, there are certain faculties in human nature common to all, which constitute the stock of the fundamental energies of man. We have no right to withhold from any one the opportunities for developing all their faculties. It may be judicious to treat some of them with marked attention, and to give up the idea of bringing others to high perfection. The diversity of talent and inclination, of plans and pursuits, is a sufficient proof of the necessity for such a distinction. But I repeat that we have no right to shut out the child from the development of those faculties also, which we may not for the present conceive to be very essential for his future calling or station in life.

 
Johann Heinrich Pestalozzi
 

I cannot and do not live in the world of discretion, not as a writer, anyway. I would prefer to, I assure you — it would make life easier. But discretion is, unfortunately, not for novelists.

 
Philip Roth
 

As historical and social beings we find ourselves always already in a linguistically structured lifeworld. In the forms of communication through which we reach an understanding with one another about something in the world and about ourselves, we encounter a transcending power. Language is not a kind of private property. No one possesses exclusive rights over the common medium of the communicative practices we must intersubjectively share. No single participant can control the structure, or even the course, of processes of reaching understanding and self-understanding. How speakers and hearers make use of their communicative freedom to take yes- or no-positions is not a matter of their subjective discretion. For they are free only in virtue of the binding force of the justifiable claims they raise towards one another. The logos of language embodies the power of the intersubjective, which precedes and grounds the subjectivity of speakers.

 
Jurgen Habermas‎
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