reading makes a full man essay sunday observer

Francis Bacon: 'Reading maketh a full man; conference a ready man; and writing an exact man.'

Reading maketh a full man; conference a ready man; and writing an exact man.

In his famous quote, Francis Bacon asserts that engaging in three distinct activities—reading, conference, and writing—can lead to the development of different qualities within individuals. According to Bacon, reading makes a person full, conference makes them ready, and writing makes them exact. At first glance, this quote appears to highlight the importance of acquiring knowledge through reading, the value of engaging in conversations and discussions with others, and the precision that comes with expressing oneself through writing. However, when viewed through a philosophical lens, Bacon's quote takes on a deeper meaning that explores the dynamics of intellectual growth and the nature of human expression.To understand the significance of Bacon's quote, it is crucial to consider each component separately. Reading, as he suggests, has the power to make a person "full." This can be interpreted as the act of immersing oneself in the works of others, absorbing their ideas, perspectives, and knowledge. Through reading, we expand our intellectual horizons, gaining insights that we may not have acquired otherwise. It opens up a world of possibilities, challenging our preconceived notions, and broadening our understanding of the world.On the other hand, conferences, or engaging in discussions and dialogues with others, make a person "ready." These interactions provide an opportunity for the exchange of ideas, opinions, and experiences. In a conference, individuals can challenge one another's viewpoints, learn from others' perspectives, and refine their own understanding through active engagement. This social aspect of learning enhances our ability to articulate ideas coherently, think critically, and respond adeptly to differing viewpoints. Conversations, whether formal or informal, lead to intellectual growth through the synthesis of ideas and a deeper appreciation for the diverse nature of human thought.While reading and conference are undoubtedly essential in the pursuit of knowledge, Bacon contends that writing is what makes a person "exact." Writing, in this context, represents the act of expressing one's thoughts, opinions, and knowledge through the written word. Writing demands precision and clarity. It requires individuals to articulate their ideas in a coherent and organized manner, honing their analytical skills and refining their thought processes. Through writing, individuals gain the opportunity to scrutinize their own ideas, identify gaps in their understanding, and refine their arguments. The process of writing forces individuals to confront their own thoughts, solidifying their understanding and promoting intellectual rigor.Now, let's consider an unexpected philosophical concept – the concept of "flow." Coined by psychologist Mihaly Csikszentmihalyi, flow is a mental state characterized by complete absorption and immersion in an activity. When in a state of flow, individuals experience a sense of intense focus and enjoyment, losing track of time and feeling inherently motivated by the activity itself. Flow is often associated with heightened levels of creativity, productivity, and performance.When we apply the concept of flow to Bacon's quote, an interesting parallel emerges. Reading, conference, and writing can all potentially induce a state of flow. When engrossed in a captivating book, individuals may experience the immersive engagement that characterizes flow. Similarly, engaging in conference or discussion that challenges our intellect and stimulates our curiosity can foster a state of flow. Finally, writing, especially when one is passionate about the subject matter, can lead to a deep sense of absorption and concentration, creating an optimal environment for flow.It is within the state of flow that the true power of Bacon's quote becomes evident. The qualities of becoming "full," "ready," and "exact" extend beyond the mere accumulation of knowledge or surface-level engagement. Rather, they represent the potential for individuals to achieve a heightened state of intellectual and creative fulfillment. In this sense, Bacon's quote offers a guide for personal growth and self-actualization.In conclusion, Francis Bacon's quote, "Reading maketh a full man; conference a ready man; and writing an exact man," encompasses a wealth of meaning that extends far beyond its surface interpretation. By delving into the individual components of reading, conference, and writing, we uncover the transformative nature of these activities in shaping one's intellectual growth. Moreover, when viewed through the lens of the psychological concept of flow, we gain a newfound appreciation for the potential inherent in these pursuits. Ultimately, Bacon's quote serves as a reminder of the power of knowledge acquisition, the value of engaging in meaningful conversations, and the transformative nature of expressing oneself through writing.

Francis Bacon: 'Beauty itself is but the sensible image of the Infinite.'

Samuel johnson: 'self-confidence is the first requisite to great undertakings.'.

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• Sep 16, 2023

Francis Bacon & Benjamin Franklin: Thinking in the 21st Century

I’ve come across a perplexing problem in modern linguistics. Perhaps you can help me.

My all time favorite quote is actually two quotes. One is from Francis Bacon who said:

Reading maketh a full man; conference a ready man; and writing an exact man.

The other is an amended version by Benjamin Franklin, which reads

Reading makes a full man, meditation a profound man, discourse a clear man.

I have carried these quotes around with me for years. However, I’ve been continuously confused on the precise meaning of each quote. One of which was written in the 16th century the other in the 18th.

The more I investigate these quotes the more I realize two factors are at play in the way we interpret them today. First is the change in the meanings of words over time. Second is each author’s intended audience.

What spurred me to reconsider my understanding of these statements was a challenge by the linguist Richard Mitchell, author of the infamous “ Underground Grammarian .” In his book, Less Than Words Can Say , he persuaded me to re-consider what Bacon meant by a “full” man. The implication is that not to read is to be an empty man or at best a half-filled man. The more literature, poetry, history and philosophy that I read, the more this truth has revealed itself to me. If our consciousness, or our souls, are buckets, with what do we fill them? Reading is at the very least a minimal requirement to keeping our buckets full.

But what about the rest of the quote? And why did Benjamin Franklin change the wording? Can we learn anything by investigating the wording of Bacon’s quote, and the possible reasons for Franklins adaptation? I think yes.

When we hear the word “conference” our first emotional response is likely equivalent to the one we get when we bite into an apple with a rotted core: “yuck!” The word compels us to recall a series of monotonous speakers pacing a bare stage talking endlessly at us. Or we may think of the uncomfortable steel chairs we spend an inordinate amount of our existence on. We may attend thousands of conferences over our lifetimes: Parent/teacher conferences, teacher conferences, work conferences, speaker conferences, sales conferences, marketing conferences, business conferences, financial conferences, mastermind conferences. To some of these conferences we go willingly to with the false hope of finding success afterwards, while many we go unwillingly to as a duty. One thing is certain. We do not conjure in our minds the exact meaning that Francis Bacon meant.

Bacon, a philosopher, was born in the 16th century and died in the early 17th century. When he uses the word “conference” he does not mean an uncomfortable situation one is forced to endure by the demands of one’s boss. And he definitely doesn’t mean linking telephones or computers for tele-conferencing or video-conferencing. He means a more formal conception of “conversation” or “to talk.” Conferre means in Latin ‘bring together,” but it was originally used in the sense of a conversation.

Conference makes a ready man. Here again we may be confused, due to an expansion in the meaning of word. We may feel “ready” means something like “eager,” “available,” “inclined,” or even “prepared.” We commonly use the word in everyday phrases like “Ready, set, go,” “make ready for,” “At the ready,” “ready and waiting,” “Ready to roll.”

My assessment is that Bacon meant more precisely, ready for a specific purpose. Meaning, after our formal conversation with an enlightened mind (hopefully through reading) we are ready to take the actions needed to accomplish our purpose. From a religious perspective, if God endowed me with a life purpose, then after my conference with God I will be “ready” for taking the actions necessary to accomplish that life purpose. From a secular perspective, if I choose my own purpose, say, to build a business, then after my conference with inquisitive minds, I will be ready for taking the actions necessary to accomplish my chosen purpose. Either way, we can be sure that conferences for their own sake are about as useless at preparing us for our purpose as taking a hot shower prepares us for an olympic swimming competition.

Then I asked myself: Why did Franklin change “conference” to “meditation” and “ready” to “profound;” in his quote he says:

Words can be tricky. This is especially true when we use words so loosely today. The word meditation, like conference, has gone through significant changes over the past two hundred years. Likely, you are picturing an ascetic looking bald-man with loosely fitting robes sitting on a mountain top, legs tangled in a pretzel chanting “ohmmmm.” The monk’s objective is clearing the mind from distractions.

In the original sense of the word, meditation, means something more akin to “contemplation.” The purpose of which is not to empty the mind but to focus the mind on a single subject for a long period of time. As most thinkers can attest, silence and even chanting may in fact be beneficial to this process. Nevertheless, the primary goal here is not to clear the mind but to think carefully about a subject. My goal with this article, for instance, is not to clear my mind of all distractions, but to dive deeply into the meaning of these particular quotes. Notice the method by which I am unpacking a total of twenty five words written by two men hundreds of years ago.

Consider Marcus Aurelius, the favorite thinker of modern “self-development” gurus like Ryan Holiday , and Tim Ferriss . Aurelius’ famous work is not titled “The Writings of Emperor Aurelius” but simply,“Meditations.” The sense in which Franklin is using the term meditation means “written or spoken discourse expressing considered thoughts on a subject.”

But why change the word “ready” to “profound?” If we take meditation to mean “expressing considered thoughts on a subject,” then we can take the word profound to be emphasizing the depth of our meditation. Profound comes from the Latin ‘pro + fundus’ meaning ‘before the bottom.” In Latin ‘profundus’ would be used to refer to a deep well or body of water. From there, a philosopher may be referred to as bottomless like an ocean: sometimes for good and sometimes for bad. Remember, while there may be infinite depths, if you are not careful you can easily drown.

Now we can consider my second realization for these quotes: audience. Franklin wrote this quote in The Poor Richard’s Almanack , which was meant for ordinary farmers. Whereas Bacon wrote his work for the learned man of his time. Perhaps Franklin’s goal was to translate wisdom to farmers who would not spend the better parts of their lives in cloistered academia.

This may account for the change in the last phrase. Bacon wrote

writing [makes] an exact man

Franklin wrote:

discourse [makes] a clear man.

Discourse and writing may seem very different, but in fact they are very similar. Writing is more than a process of translating the sounds in our head into black scratches on a piece of paper. In Bacon’s time writing was a rigorous process done mostly in Latin. Though by the 16th century English writing was developing and becoming more popular, the process was no less rigorous. To write in Latin or English was not a process of regurgitating the string of random thoughts in one’s head. Rather, it was a strict process of refining and re-refining our selected words and grammatical structure. We know the common phrase today “writing is editing,” but this was taken as doctrine in Bacon’s time. Discourse means a “process of reasoning.” Writing should be the physical manifestation of that process.

My guess is that Franklin did not want to scare un-schooled farmers into believing that they should be spending all their time learning Latin. Perhaps, Franklin merely wanted people to engage in friendly spoken discourse with one another, in order to gather opinions of important topics like how to lead a good life, and how to govern our families and society.

Like Franklin, I have taken it upon myself to translate the spirit of Bacon’s wisdom for our own time. And this is where I have run into a terrible confusion.

Here is my version:

Reading makes a full man, deliberation a ready man, and writing a precise man.

Not much has changed, and, well, that was deliberate. The only real differences are “deliberation,” and “precise.” By deliberation I mean a “long and careful consideration or discussion.” This word originates with latin meaning “consider carefully.” I removed the word “conference” for the reasons I indicated above. The connotations have shifted to such a degree that the word would be confusing.

By precise I am selecting a word that is not used as commonly as “exact.” We often hear that term used in colloquial language: “exact change” “Exactly!” “That’s exactly how I feel.” Precision feels like cutting something out. It feels like an “incision.” I actually like the connotation of “precision bombs” and “military precision,” because those conjure up the image of absolute perfection, and they imply a very hard-line “cutting off.” If a man who packs his own parachute is not precise, he will absolutely pay the consequences.

The terrible confusion occurred as I contemplated selecting a different word for “writing.” Franklin eliminated the word “writing” and chose the word “discourse.” I find that neither quite fit today. Then there is the word “clear.”

One could write a dissertation on the word “clear.” Look it up in the dictionary and you’ll see it’s one of the longest entries in the book. The goal of writing should be to clear the path to the overall theme. While we may be taught that clarity can only be accomplished by using fewer words, often elaboration is required. Here is a grade-school example:

The dog bit the mailman.

Baring its teeth, the dog bit the mailman.

The latter sentence has more words, but we now have a clearer picture of the dog. Clarity, therefore has more to do with concreteness than economy of words.

Today, writing as an activity has lost so much of its original meaning as to be almost equivalent to mere speaking. In reading blogs, articles, books and tweets, I have noticed at best pithy one-liners and at worst complete inanities. Even successful writers use words lazily. I found that I could neither use the words clarity, exactness, nor precision to refer to modern writing.

Here is a representative example from the viral blog post (that was expanded into a book and became a New York Times bestseller) Mark Manson ’s “ The Subtle Art of Not Giving a F*ck :”

The people who don’t give a fuck about adversity or failure or embarrassing themselves or shitting the bed a few times. The people who just laugh and then do it anyway. Because they know it’s right. They know it’s more important than them and their own feelings and their own pride and their own needs. They say “Fuck it,” not to everything in life, but rather they say “Fuck it” to everything unimportant in life. They reserve their fucks for what truly fucking matters. Friends. Family. Purpose . Burritos. And an occasional lawsuit or two. And because of that, because they reserve their fucks for only the big things, the important things, people give a fuck about them in return.

Notice how Mark doesn’t seem to give a f*ck about complete sentences. Rather than a focus on bringing into view a crystal clear picture of an intended theme, writing as an activity has become muddied by vagaries and inanities.

If being vague has a value, it is in the potential for mass appeal. Vague communication allows multiple readers to see multiple meanings in a text. Whereas to one reader, not giving a f*ck may mean finding a purpose in life and working hard to attain it, to another reader it may mean smoking pot and eating burritos. What is important to one reader may be unimportant to another. This form of subjective writing and reading may feel good, but it comes at the expense of precision.

There is nothing more dangerous to humanity than the inculcation of vagary. One example is sufficient. In investigating the hundreds of thousands of documents used in Germany to capture, house, feed, transport and execute millions of Jews, not a single use of the word “killing” has been found. Neither was “murder,” or even “death.” Instead, vague words like “moving” or “transporting,” were used. Jews were not murdered by the million, they were simply moved or transported from one place to another. Not giving a F*ck as a guide to life will not in itself cause such mayhem, but the training of the modern mind in vagaries can and does.

This is where I have become stuck. For me, the Bacon/Franklin quote is a solid guide to intellectual life. It packs in a single sentence all the actions and states of being required to achieve a life of wisdom. We must read, or else we will be empty. We must converse with purpose, or else we will not be prepared to act. We must write, otherwise we will not have a precise understanding of reality.

Here is where I could use your help. There is no single word today meaning “writing with precision.” Writing used to mean just that. With the rise of self-publishing, Manson-esque blogging, and emotion ridden tweeting, we seem to have lost the rigorous process required of real writing and thus of clear thinking.

In my desire to adapt Bacon/Franklin to our own time I came to the conundrum that no one would know precisely what I mean by “writing.” The activity of typing a pithy statement in 140 characters or posting a gif is no more writing than waving your arms in the air is running.

Must we create a new word? “Wrediting” perhaps? (I am clearly not good at inventing words). Maybe one of you can capture the essence of rigorous writing while differentiating from the word vomit currently spewed on screen in the 21st century.

• Non-Fiction

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How Reading Makes Us More Human

A debate has erupted over whether reading fiction makes human beings more moral. But what if its real value consists in something even more fundamental?

A battle over books has erupted recently on the pages of The New York Times and Time. The opening salvo was Gregory Currie's essay , "Does Great Literature Make Us Better?" which asserts that the widely held belief that reading makes us more moral has little support. In response , Annie Murphy Paul weighed in with "Reading Literature Makes Us Smarter and Nicer." Her argument is that "deep reading," the kind of reading great literature requires, is a distinctive cognitive activity that contributes to our ability to empathize with others; it therefore can, in fact, makes us "smarter and nicer," among other things. Yet these essays aren't so much coming to different conclusions as considering different questions.

To advance her thesis, Paul cites studies by Raymond Mar, a psychologist at York University in Canada, and Keith Oatley, a professor emeritus of cognitive psychology at the University of Toronto. Taken together, their findings suggest that those "who often read fiction appear to be better able to understand other people, empathize with them and view the world from their perspective." It's the kind of thing writer Joyce Carol Oates is talking about when she says, "Reading is the sole means by which we slip, involuntarily, often helplessly, into another's skin, another's voice, another's soul."

Oatley and Mar's conclusions are supported, Paul argues, by recent studies in neuroscience, psychology, and cognitive science. This research shows that "deep reading -- slow, immersive, rich in sensory detail and emotional and moral complexity -- is a distinctive experience," a kind of reading that differs in kind and quality from "the mere decoding of words" that constitutes a good deal of what passes for reading today, particularly for too many of our students in too many of our schools (as I have previously written about here ).

Paul concludes her essay with a reference to the literary critic Frank Kermode, who famously distinguishes between "carnal reading" -- characterized by the hurried, utilitarian information processing that constitutes the bulk of our daily reading diet -- and "spiritual reading," reading done with focused attention for pleasure, reflection, analysis, and growth. It is in this distinction that we find the real difference between the warring factions in what might be a chicken-or-egg scenario: Does great literature make people better, or are good people drawn to reading great literature?

Currie is asking whether reading great literature makes readers more moral  -- a topic taken up by Aristotle in Poetics (which makes an ethical apology for literature) . Currie cites as counter-evidence the well-read, highly cultured Nazis. The problem with this (aside from falling into the trap of Godwin's Law ) is that the Nazis were, in fact, acting in strict conformity to the dictates of a moral code, albeit the perverse code of the Third Reich. But Paul examines the connection of great literature not to our moral selves, but to our spiritual selves.

What good literature can do and does do -- far greater than any importation of morality -- is touch the human soul.

Reading is one of the few distinctively human activities that set us apart from the rest of the animal kingdom. As many scholars have noted, and Paul too mentions in her piece, reading, unlike spoken language, does not come naturally to human beings. It must be taught. Because it goes beyond mere biology, there is something profoundly spiritual -- however one understands that word -- about the human ability, and impulse, to read. In fact, even the various senses in which we use the word captures this: to "read" means not only to decipher a given and learned set of symbols in a mechanistic way, but it also suggests that very human act of finding meaning, of "interpreting" in the sense of "reading" a person or situation. To read in this sense might be considered one of the most spiritual of all human activities.

It is "spiritual reading" -- not merely decoding -- that unleashes the power that good literature has to reach into our souls and, in so doing, draw and connect us to others. This is why the way we read can be even more important than what we read. In fact, reading good literature won't make a reader a better person any more than sitting in a church, synagogue or mosque will. But reading good books well just might.

It did for me. As I relayed in my literary and spiritual memoir , the books I have read over a lifetime have shaped my worldview, my beliefs, and my life as much as anything else. From Great Expectations I learned the power the stories we tell ourselves have to do either harm and good, to ourselves and to others; from Death of a Salesman I learned the dangers of a corrupt version of the American Dream; from Madame Bovary, I learned to embrace the real world rather than escaping into flights of fancy; from Gulliver's Travels I learned the profound limitations of my own finite perspective; and from Jane Eyre I learned how to be myself. These weren't mere intellectual or moral lessons, although they certainly may have begun as such. Rather, the stories from these books and so many others became part of my life story and then, gradually, part of my very soul.

As Eugene H. Peterson explains in Eat this Book , "Reading is an immense gift, but only if the words are assimilated, taken into the soul -- eaten, chewed, gnawed, received in unhurried delight." Peterson describes this ancient art of lectio divina, or spiritual reading, as "reading that enters our souls as food enters our stomachs, spreads through our blood, and becomes ... love and wisdom." More than the books themselves, it is the skills and the desire to read in this way which comprise the essential gift we must give our students and ourselves. But this won't happen by way of nature or by accident.

Maryanne Wolf, director of the Center for Reading and Language Research and author of Proust and the Squid: The Story and Science of the Reading Brain ,  has studied "deep reading" in the context of the science of the brain. She describes the fragility of the brain's ability to read with the kind of sustained attention that allows literature to wield its shaping power over us:

The act of going beyond the text to analyze, infer and think new thoughts is the product of years of formation. It takes time, both in milliseconds and years, and effort to learn to read with deep, expanding comprehension and to execute all these processes as an adult expert reader. ... Because we literally and physiologically can read in multiple ways, how we read--and what we absorb from our reading -- will be influenced by both the content of our reading and the medium we use.

The power of "spiritual reading" is its ability to transcend the immediacy of the material, the moment, or even the moral choice at hand. This isn't the sort of phenomenon that lends itself to the quantifiable data Currie seeks, although Paul demonstrates is possible, to measure. Even so, such reading doesn't make us better so much as it makes us human .

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ScholarWorks > Education > Special Ed & Literacy > Reading Horizons > Vol. 11 > Iss. 4 (1971)

Reading Maketh a Full Man

Abraham Blinderman , State University of New York

Publication Date

My freshman class rejoices. It is our first meeting and I do not ask the apprehensive matriculants to write the traditional autobiographical essay to probe their linguistic and literary aptitudes. Before dismissing the class, I assign a reading-"My Wood" by E. M. Forster-for the next meeting.

Recommended Citation

Blinderman, A. (1971). Reading Maketh a Full Man. Reading Horizons: A Journal of Literacy and Language Arts, 11 (4). Retrieved from https://scholarworks.wmich.edu/reading_horizons/vol11/iss4/4

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Of Studies by Francis Bacon Summary

“Studies serve for delight, ornament, and for ability”.

Bacon says,

Bacon says a million dollars verses,

Of Studies Frequently Asked Questions

What are the views of francis bacon regarding studies in his essay “of studies”.

Bacon illustrates that corrupt men denounce education; imprudent men approve education; however the wise men utilize education according to the command of the real-world. He also warns the educated men not to indulge himself in an unnecessarily argument with people, likewise, educated men must not suppose that education can always cause the correct conduct or interpretation; moreover, educated men should not use purely to emphasize on their conversation with others. Rather, Bacon illustrates, some books must only be read, some must be ignored completely, while few books must be “Chewed and digested”, i.e. should be understood and interpreted completely. Furthermore, he advises that some books are read by other and they take notes out of it, and these notes are good enough substitute of a book to be read, however, this category mustn’t include the books with sublime subject matters.

Explain the line “Some books are to be tasted, others to be swallowed, and some few to be chewed and digested” in reference to the context of Bacon’s essay “Of Studies”?

Hence, among the books that delight are tend to be the ones that are only to be tasted. As one doesn’t surely take in the philosophical knowledge, so one simple tastes it. The books that contain some wisdom and deep thoughts need to be swallowed. However, the books that contain a real sociological, philosophical, or psychological perception, and that necessarily becomes a part of one’s mental being, are to be chewed and digested. Nutrients are absorbed when one chew and digest the food and these nutrients become a part of the body. Similarly, the books that are useful, truthful, and worthier, Bacon says, must be chewed and digested. However, if they lack truth and wisdom, they must only be tasted.

What are the three main benefits of studies did Bacon mention in his essay Of Studies? And what are dangers associated with each benefit?

The main purpose of Bacon’s essay is to guide people in experiences they might come across as they live in the world. He encourages the readers to bring their bookish knowledge in practical use.

Explain Francis Bacon’s perspective in the line “Writing makes an exact man” with reference to the essay “Of Studies”?

More from francis bacon.

Reading Maketh A Full Man Conference A Ready Man Analysis

“Reading maketh a full man, conference a ready man and writing an exact man” by Francis Bacon has had different meaning to different people. The accumulation of reading, conference and writing are all needed to create the perfect man. I believe the knowledge that one has acquired can empowered person to do their best. One can only become a full man if he is able to read, but the aspect that differentiates no longer being a child to being a full person is having the ability to learn. Not just hearing instructions or following directions, but actually being able to understand and absorb the information that is being given to them. Scudder and Shaler wanted to learn everything they could about the fish by just looking at it. These students knew …show more content…

The ready man wants to express his opinion not because he is forced to but he is delighted when he is able to speak about his topic. On the Douglass reading we were told about the slave who was trying to set himself free by having a conversation with his master. The slave is a man with conference because he is able to listen to his opponent while still being able to speak his truth. Before the slave was able to make himself free he had to learn and become well informed about what was wrong with the things his master was doing to him. When the conversation was over and the slave had expressed everything he felt it resulted in the "voluntarily emancipation of the slave by the master” (Douglass). When the slave and the master speak, all the slave had to do was speak his truth, but he had to do it effectively so that the master is convinced by the slave’s beliefs. The exact man is a strong writer who is able to put on paper, and in proper writing, his own thoughts and opinions, and what he is most passionate about. Feynman is one of the few man from the reading that sums up the writing and exact person who fulfilled, all knowing, and is often seen as the ideal man. He was so passionate about his work it could be seen by almost everyone; in fact, the head of the science department noticed that Feynman “[appeared] to . . . really [love] science”. Feynman had so much dedication and enjoyment his course and he wanted all his students to know it as

Essay on Frederick Douglass Rhetoric Analysis

After about nine chapters detailing his slave life, he says, “You have seen how a man was made a slave; you shall see how a slave was made a man.” (Douglass, 75) He then goes on to describe the turning point for him that sparked his quest for freedom. By structuring his narrative this way, he reveals both sides- how slavery broke him “in body, soul, and spirit” (Douglass, 73) and how it eventually “rekindled the few expiring embers of freedom” within him (Douglass, 80). In doing so, he gives the reader an insight into how he became himself, and reinforces the evils of slavery in the way it shapes a man’s life. Douglass’ use of diction and structure effectively persuades the reader of the barbarity and inhumanity that comes as a result of slavery.

Comparasion of Frederick Douglass's 4th of July Speech & Booker T. Washington's Atlanta Compromise Speech

“For the present, it is enough to affirm the equal manhood of the Negro race. Is it not astonishing that, while we are ploughing, planting and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, silver and gold…that, while we are engaged in all manner of enterprises common to other men…we are called upon to prove that we are men!” (Douglass) During his speech, Douglass elaborated on the different aspects of why blacks have a natural right to freedom as any other human being He argued it is wrong to turn a man into a “brute” and proceeded to argue that slavery is not divine in its origin. Douglass’s speech was a calling for equality, for change. He accomplished his goal and proved the fourth of July was a revolting reminder to him and those like him of the continual inhumane cruelty American attempted to conceal through its mockery.

Harriet Jacobs Analysis

Since slaves were not allowed schooling, illiteracy was very common for African Americans slaves. For many people not accustomed to slavery, it was believed that slavery was simply a state of natural being. People believed African Americans were inherently incapable of residing in their society and consequently should live as laborers for white slave owners. Enforcing illiteracy among children deprived them of their necessary morality and ethics. Southern slave owners used this to their advantage control how the remainder of the country viewed slavery. If slaves were illiterate, they were incapable of telling their side of slavery. Douglass is saying that knowledge is key to winning against slavery. His quote, “You have seen how a man was made a slave; you shall see how a slave was made a man” (Douglass) describes his transformation as a slave with little knowledge and education to a man who has become very knowledgeable and educated to beat slavery. Douglass uses knowledge as the road to his freedom. He seeks knowledge and education to help slaves voice the wrong doings slaveholders are bringing upon blacks. Douglass helps slaves discover their selves not as slaves but as men instead.

Narrative In A Life Of Frederick Douglass Education Essay

Douglass’ new found perspective of enslavement opens his eyes to the action he must take to liberate his fellow slaves. After his escape, Douglass discovers a newspaper called The Liberator. Through this newspaper, Douglass states he got “a pretty correct idea of the principles, measures and spirit of the anti-slavery reform” and because of this he “took right hold of the cause” (pg. 120). Douglass realizes that he must do more than improve himself in order to make a change. As a result, he joins the abolitionist movement. Had it not been for his base of self-taught knowledge, Douglass would not have had the opportunity to escape enslavement and make a change by joining the abolition

Frederick Douglass Masculinity

For Douglass, masculinity is very much tied up in physical assertion – not unlike the white man’s desire to defend his honor through violent acts of dominance – and he cites two major occasions in his life that were pivotal to his mental (and later physical) transformation from slave to free man: gaining literacy and fighting slavebreaker Edward

Analysis Of Learning To Read And Write By Frederick Douglass

In the narrative excerpt “Learning to Read and Write” (1845), which originally came from the autobiography Narrative of the Life of Frederick Douglass, Frederick Douglass recapitulates his journey into the coming of literacy that shifts his point to how slavery really is. Douglass develops and supports his main idea by providing a flashback of his own experience as a slave learning to read and write and through dialogue with rhetorical appeals, such as ethos, pathos, and logos. Douglass’ apparent purpose is to retell his story of the obstacles he faced to finally become a free man to guide and prompt other fellow slaves to finally take action for their freedom; he also wants to establish a foundation in which people of higher power, such as abolitionists, are more aware of the slavery situation. The intended audience for this excerpt is the general public of the time consisting of fellow slaves, slave owners, and abolitionists; the relationship Douglass establishes with the audience is equivalent to a news reporter and the people receiving the message—he exposes the truth to them.

Narrative of the Life of Frederick Douglass Essay

     It is at this time that Frederick Douglass learns one of the greatest freedoms of all. He is set free, in an educational sense. Douglass has been taught a few reading lessons form his mistress. Soon after his master discovers this, and commences the teaching at once. Soon thereafter, Frederick Douglass uses some smart tactics to resume his learning. He in a sense manipulates the children around him into teaching him how to read and write. This grand achievement taught Douglass something, as he says, “From that moment, I understood the pathway from slavery to freedom. It was just what I wanted, and

Frederick Douglass And Religion Essay

Therefore, he appears quite compelling when he attempts to bring out the connection between religion and slavery. Looking at what Douglass went through as a slave, it is unfortunate that his act of reading the Bible was considered a violation of the law. At one point, Douglass narrated that his master’s wife offered Douglass with help to read and write. However, due to “advice” given by her husband and the connection between the Bible and slavery, Douglass’s master’s wife turned against him and was now cruel and bitter towards him.

Frederick Douglass Essays

comes in hand, enabling him to go into the closest of detail of his own experiences as a slave: “I had been at my new home but one week before Mr. Covey gave me a very severe whipping, cutting my back, causing the blood to run, and raising ridges on my flesh as large as my little finger,” (Douglass 101.) Notice how all he does is detail the incident. He doesn’t speak of how this made him feel or what he wanted to do in response. This neutrality removes him from the picture and lets the sequence of events speak as loudly as they do for themselves.

Learning To Read And Write By Frederick Douglass

Frederick Douglass effectively persuades his audience to show the crucial need for learning to read and write and to inform how slavery was a true

Rhetorical Analysis Of Frederick Douglass's Speech On Freedom

Frederick Douglass establishes his own ethos in the opening lines of the speech. He does so by questioning his oratorical authority to speak on freedom with the following rhetoric: “ Fellow citizens, pardon me, and allow me to ask, why am I called upon to speak here today? Frederick Douglass is not saying that he is a nobody, but out of everybody why would he, the former slave and abolitionist, be chosen to to speak on the celebration of freedom. But of course, Frederick Douglas resume suggests that he is educated, experienced and qualified enough to speak on freedom. He was born a slave in Maryland and experienced the horror of slavery first hand. He escaped from slavery and

Frederick Douglass’ Fourth of July Speech Essay

At the time of Douglass’ speech, the United States was an incredibly young nation which allowed its citizens every opportunity to improve and transform the country for the better. Douglass claimed that America was “still in the impressible stage of her existence” suggesting that there was still hope despite the erroneous route in which the country was headed considering its policy regarding the institution of slavery (Douglass, 149). Douglass was clever in the construction of his speech in how he began and ended by discussing that there was hope for America. Douglass proved to be an optimist through his hopeful statements, but he gives his speech true strength in his well-supported critiques and arguments. The confidence behind the words in his conclusion also worked to make his audience believers as is demonstrated when he claimed that, “There are forces in

Frederick Douglass Thesis

In a Narrative of the Life of Frederick Douglass: An American Slave written by himself, the author argues that no one can be enslaved if he or she has the ability to read, write, and think. Douglass supports his claim by first providing details of his attempts to earn an education, and secondly by explaining the conversion of a single slaveholder. The author’s purpose is to reveal the evils of slavery to the wider public in order to gain support for the abolition of his terrifying practice. Based on the purpose of writing the book and the graphic detail of his stories, Douglass is writing to influence people of higher power, such as abolitionists, to abolish the appalling reality of slavery; developing a sympathetic relationship with the

Compare/Contrast Douglass and Jacobs

With these tools, he would then educate others on the sufferings and wrong doings of the slaves in the South. In Chapter 6, paragraph 3, Douglass states “…I set out with high hope, and a fixed purpose, at whatever cost of trouble, to learn how to read” (410). As a man, he strongly looked at slavery and at freedom right in the eyes. In Chapter10, paragraph 9, Douglass states “You have seen how a man was made a slave; you shall see how a slave was made a man” (424). In this quote he is explaining how he defended and stood up for himself against his Master. This action changed the way by which his Master dealt with him in the future. He did not wait 7 long years hiding out as a frightened slave, hiding and being quiet. As a matter of fact, at the age of twelve, Douglass states in his autobiography “…and the thought of being a slave for life began to bear heavily upon my heart” (412). It took Douglass approximately 8 months of planning before attempting and succeeding in obtaining his freedom. In Chapter 11, paragraph 5, Douglass states “But I remained firm, and, according to my resolution, on the third day of September, 1838, I left my chains, and succeeded in reaching New York without the slightest interruption of any kind” (443). Most of his life, Douglass prepared for freedom. Through many ways, he educated himself so that he could use his knowledge to become free.

The Narrative of the Life of Frederick Douglass: The Formation of Identity

• 2 Works Cited

The Narrative of the Life of Frederick Douglass, An American Slave details the progression of a slave to a man, and thus, the formation of his identity. The narrative functions as a persuasive essay, written in the hopes that it would successfully lead to “hastening the glad day of deliverance to the millions of [his] brethren in bonds” (Douglass 331). As an institution, slavery endeavored to reduce the men, women, and children “in bonds” to a state less than human. The slave identity, according to the institution of slavery, was not to be that of a rational, self forming, equal human being, but rather, a human animal whose purpose is to work and obey the whims of their “master.” For these reasons, Douglass articulates a distinction

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Reading maketh a full man; conference a ready man; and writing an exact man.

What's the meaning of this quote?

Quote Meaning: The quote, "Reading maketh a full man; conference a ready man; and writing an exact man," conveys a profound message about the transformative power of these three activities – reading, discussion (or conference), and writing – on an individual's intellectual and personal development.

First, let's delve into the idea that "reading maketh a full man." This portion of the quote emphasizes the vital role of reading in enriching one's knowledge and understanding. When we read, we gain access to a vast treasure trove of information, ideas, and experiences that extend beyond our personal encounters. Reading allows us to explore different perspectives, cultures, and eras. It broadens our horizons, enhances our empathy, and nurtures our intellectual depth. The act of reading "fills" us with a diverse array of insights, helping us become well-rounded individuals who are more capable of comprehending the complexities of the world.

The second part of the quote, "conference a ready man," underscores the importance of conversation and interaction with others. Engaging in meaningful discussions, whether formal or informal, equips us with the ability to respond and adapt quickly to a wide range of situations. Through dialogue and debate, we sharpen our communication skills, hone our ability to articulate our thoughts, and learn to listen actively to others. A "ready man" is someone who can think on their feet, express their ideas effectively, and engage constructively in social and intellectual exchanges. This readiness is an invaluable asset in both personal and professional life, as it fosters effective communication and problem-solving.

The final part, "writing an exact man," highlights the precision and clarity that writing demands. When we put our thoughts and ideas into writing, we are forced to structure our thinking, organize our arguments, and express ourselves with clarity. This process of translating thoughts into written words encourages us to be precise and exact in our communication. Writing refines our ability to convey complex ideas in a coherent and understandable manner. An "exact man" is someone who can convey their thoughts with precision, ensuring that their message is conveyed accurately and effectively.

In sum, this quote emphasizes the synergistic relationship between reading, discussion, and writing in personal development. Reading broadens our knowledge, conversations enhance our readiness, and writing sharpens our precision. These three activities work together to nurture a well-rounded and adept individual, capable of navigating the complexities of the world and contributing to society with depth, clarity, and agility.

Who said the quote?

The quote "Reading maketh a full man; conference a ready man; and writing an exact man." is often attributed to Francis Bacon ( Quotes ). Francis Bacon is the philosopher and statesman who made significant advancements in the scientific method and empirical reasoning during the Renaissance.

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Student Question

Why does reading contribute to a person's completeness?

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224 answers

I love my job! I have three great kids! I live in AZ, which I also love!

Going to take a stab at this one--not exactly sure what you are asking, but here goes--I'm going to assume that this either an argumentative, persuasive or opinion piece!

If you agree with this quote, first you have to formulate the three reasons why it is "correct". For example, you could say that reading breeds learning, and that when people learn, their horizons are expanded, which makes them "full" because the now have new knowlede with which to interpret the world around them.  Suddenly they are able to have more rich and fulfilling discussions and interactions and also to notice and appreciate things they may never have previously realized.

Next, you could say that reading the works and ideas of others gives one the opportunity to reflect on his/her own internal belief structure. This allows people to take in other people's opinions and restructure and reshape their own thoughts and ideas, which they can begin to write and share with others as well. This perpetuates the cycle of learning and growing.

Lastly you could focus on how reading makes a man full because reading improves literacy, which makes one more intelligent and allows for better public presentation of oneself. A person that reads has a better command of vocabulary and unique sentence structure, which can more aptly convey emotions and thoughts, leading to less confusion and an increase in clarity in both deliver and reception.

I sure hope that helps!

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Cite this page as follows:

Hennika, Charlene. "Why does reading contribute to a person's completeness?" edited by eNotes Editorial, 17 Feb. 2009, https://www.enotes.com/topics/lit/questions/why-reading-makes-full-man-64783.

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“Reading makes a full man”

Opinion columnists.

There is nothing more relaxing and soothing than reading a book

“Reading makes a full man” said English philosopher Sir Francis Bacon and no truer words were said than these. Reading nourishes the intellect and nurtures the imagination. There is nothing more relaxing and soothing than sitting in the corner of a room with a book in your hands. Without travelling, without even moving an inch, the reader is transported to a new world and is exposed to a new culture and new ideas.

Reading is a gift that not all inherit and therefore the Government of UAE’s initiative to declare 2016 as the Year of Reading is a great idea. This initiative should open the hitherto closed door for many and make them aware of the extensive powers that reading has. Parents and teachers will have a major role to play and they will have to come up with enterprising ways to encourage and entice children towards reading.

Today’s world is a world of technology. People have many distractions and diversions to spend their time. Most prefer to play a game on a computer or be active on social media, rather than to get involved in a simple activity such as reading. To steer them away from electronics and make them hold a book would be tantamount to climbing Mt Everest in inhospitable circumstances. So, parents and teachers will have to set the ball rolling. In order to do so, they can set a specific time at home and school for reading, and not only this, they should also read at the same time.

As I write this, I am imagining myself with a book in my hands, in the corner of my room, leafing through the pages and my mind wandering into the magnificent, exotic universe that the writer has created.

— The reader is an Indian banker based in Dubai

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Francis Bacon on Learning and How to Read Intelligently

By maria popova.

But among Bacon’s most timeless and prescient reflections is the essay Of Studies , which touches on a number of familiar and urgent contemporary issues — the brokenness of the education system , the osmosis of reading and non-reading , and the importance of finding your element .

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment, and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best, from those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books, else distilled books are like common distilled waters, flashy things. Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. Abeunt studia in mores. [Studies permeate and shape manners.] Nay, there is no stond or impediment in the wit, but may be wrought out by fit studies; like as diseases of the body, may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man’s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the Schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study 197 the lawyers’ cases. So every defect of the mind, may have a special receipt.

Complement with Bacon on friendship , beauty , and love .

— Published July 13, 2012 — https://www.themarginalian.org/2012/07/13/francis-bacon-of-studies/ —

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• > The Cambridge Companion to Samuel Johnson
• > Johnson and the arts of conversation

Book contents

• Frontmatter
• Introduction
• 1 Extraordinarily ordinary
• 2 Johnson and the arts of conversation
• 3 Johnson's poetry
• 4 Johnson, the essay, and The Rambler
• 5 Johnson and the condition of women
• 6 Johnson's Dictionary
• 7 Johnson's politics
• 8 Johnson and imperialism
• 9 The skepticism of Johnson's Rasselas
• 10 Shakespeare
• 11 Life and literature in Johnson's Lives of the Poets
• 12 Johnson's Christian thought
• 13 “From China to Peru”
• 14 “Letters about nothing”
• 15 Johnson's critical reception
• Further reading

2 - Johnson and the arts of conversation

Published online by Cambridge University Press:  28 May 2006

It is observed by Bacon, that “reading makes a full man, conversation a ready man, and writing an exact man.” (Adventurer 85)

Conversation is so central to and representative of Samuel Johnson's work and life that by assembling and examining his writings on conversation, dialogue written for his fictional and factual characters, accounts of Johnson talking, and the meanings and performance of conversation in Johnson's England, a metonymic biography of this man could be written, one which Johnson, I suspect, might not be sorry to see undertaken or even, perhaps, to have written himself. An essay cannot, of course, be a full-fledged biography. But my aim in the pages that follow is to provide biographical insight by taking something like a core sample of Johnson through the strata of his ideas about and practice of conversation. Johnson experienced personally and wrote about the values of conversation as one of the greatest pleasures and improving exercises of human life. He was alert to risks endemic to conversation, directly proportional to its entertaining and instructive possibilities.

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• Johnson and the arts of conversation
• By Catherine N. Parke
• Edited by Greg Clingham , Bucknell University, Pennsylvania
• Book: The Cambridge Companion to Samuel Johnson
• Online publication: 28 May 2006
• Chapter DOI: https://doi.org/10.1017/CCOL052155411X.003

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Jun 19,2020

Reading Maketh a Full Man - Sir Francis Bacon

Books are our constant and trustworthy companions. From the time man started to write down, he started also to read. Reading aptly is said to be the food of the mind. Reading, books and libraries are a part of any cultured society. The fact that we have a ‘Reading Day’ is ample proof of how far reading is incorporated into our culture and society. We have a National Reading Day on January 23. In Kerala we celebrate Reading Day on 19th June.

Reading Day or Vayanadinam is observed in memory of Sri. P.N. Panicker. It’s impossible to write about the reading culture in Kerala without first writing about Sri. P.N. Panicker. A word about him duly reveals the history of libraries in Kerala. P.N Panicker or Puthuveyil Narayana Panicker is considered as the father of library movement in Kerala. The Sanadhadharmam Library initiated by him in 1926 in Nellamperoor, his hometown was his first attempt towards a grand movement. Later he formed the Tranvancore Library Association in 1945 with 47 rural libraries. They worked to spread the importance of reading and to propagate a reading culture with their slogan ‘Read and Grow’. After the formation of Kerala state in 1956, the Tranvancore Library Association became the the Kerala Granthashala Sangam. The Sangam focused on realizing a reading culture in rural villages. With their efforts they had almost 6000 libraries in their network. The Granthashala Sangam later became a state government organization called Kerala State Library Council.

Today reading is a part of daily life. Be it books or Amazon Kindle, the habit of reading plays a major role in shaping our individual sensibility. Reading nurtures young minds in a surprising way. Reading if cultivated shapes the way we think, determines our attitudes and perspectives. In short what you read becomes a part of you.

It’s said that pen is mightier than sword. A look into the world history reveals that the written ideas influenced the world more than the sword. The book fests conducted all around the year itself reveals the role reading plays in our society. The Krithi Sahityautsavam, International Book Fest, DC Book Fest and such ventures provide an insight to the world of reading and books. The parents as well as teachers should be keen to provide the aspiring readers access to these opportunities.

Reading as a habit usually starts from home or from schools. Young readers often begins with Childrens’ magazines like Balarama, Balabhoomi and later progresses to childrens’ fiction .The books by Enid Blyton, Swami tales by R.K. Narayan, the Hardy Boys series by Franklin W. Dixon are a good choice. Of course more books and more choices are always available.

Reading gives wings to your imagination. So young readers read a lot and experiment with books. Read different types of books and trust me time spend in reading is well spent.

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Reading is a means of language acquisition, of communication , and of sharing information and ideas. Like all language, it is a complex interaction between the text and the reader which is shaped by the reader's prior knowledge, experiences, attitude, and language community which is culturally and socially situated. The reading process requires continuous practices, development, and refinement.

Arranged alphabetically by author or source: A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P · Q · R · S · T · U · V · W · X · Y · Z · Hoyt's New Cyclopedia Of Practical Quotations · See also · External links

• John Adams , letter to Abigail Adams (December 28, 1794); Adams papers, Massachusetts Historical Society, Boston, Massachusetts.
• Anselm of Canterbury , as reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 123.
• Athanasius of Alexandria § 73, as quoted in in Life of Anthony of Egypt Readings in World Christian History (2013), pp. 131-144
• Francis Bacon , Meditationes sacræ , Of Studies (1597)
• Francis Bacon , Of Studies (1597)
• David Baldacci , The Last Mile (2016), Ch. 73.
• Ambrose Bierce , The Devil's Dictionary (1911).
• As quoted in "Bradbury Still Believes in Heat of ‘Fahrenheit 451’" , interview by Misha Berson, in The Seattle Times (12 March 1993); later quoted in Reader's Digest and The Times Book of Quotations . The 1993 Seattle Times is the earliest verified source located. All other citations come later and either provide a direct reference to the Seattle Times' (chiefly: Reader's Digest , credited to "Ray Bradbury, quoted by Misha Berson in Seattle Times ", in "Quotable Quotes", The Reader's Digest , Vol. 144, No. 861, January 1994, p. 25 ), or an indirect reference to the re-quoting in Reader's Digest (such as: The Times Book of Quotations (Philip Howard, ed.), 2000, Times Books and HarperCollins, p. 93.
• As quoted in "At 80, Ray Bradbury Still Fighting the Future He Foresaw" , interview by Roger Moore, in The Peoria Journal Star (August 2000).
• Jorge Luis Borges Universal History of Infamy [Historia universal de la infamia] (1935), Preface.
• Ben Carson , Think Big (p. 22).
• Dicta Catonis advice to his son, Loeb Classical Library vol. 434, p. 595.
• Miguel de Cervantes , Don Quixote .
• Roxanne J. Coady in Roxanne J. Coady and Joy Johannessen (eds.) The Book That Changed My Life (2006), ISBN 1-592-40210-0 , p. xiv
• Jeremy Collier , Miscellanies upon Moral Subjects (London: Sam Keeble and Jo. Hindmarsh, 1695), "Of the Entertainment of Books", pp. 92–93.
• Jeremy Collier , Miscellanies upon Moral Subjects (London: Sam Keeble and Jo. Hindmarsh, 1695), "Of the Entertainment of Books", p. 94.
• Charles Darwin , The Autobiography of Charles Darwin 1809-1882. With the Original Omissions Restored. (1958) Edited and with appendix and notes by his grand-daughter Nora Barlow . Page 47
• Micheal Dorris, Sees Behind Trees (1996), author's note.
• Diane Duane , So You Want to Be a Wizard (fiction). p. 19, paperback version. Spoken by Mrs. Lesser.
• Georges Duhamel , In Defense of Letters (1937) p. 47.
• Vilhelm Ekelund , Second Light , p. 14.
• Jacques Ellul , Propaganda: The Formation of Men's Attitudes (1965, 1973)
• Ralph Waldo Emerson , Letters and Social Aims (1876), Quotation and Originality .
• Federico Fellini , in I'm a Born Liar: A Fellini Lexicon (2003), "Younger Generation"
• E. M. Forster , Selected Letters : Letter 419, to William Plomer, 12 December 1957.

The simplest way to make sure that we raise literate children is to teach them to read, and to show them that reading is a pleasurable activity. And that means, at its simplest, finding books that they enjoy, giving them access to those books, and letting them read them. I don't think there is such a thing as a bad book for children.

Every now and again it becomes fashionable among some adults to point at a subset of children's books, a genre, perhaps, or an author, and to declare them bad books, books that children should be stopped from reading...It's tosh. It's snobbery and it's foolishness. There are no bad authors for children, that children like and want to read and seek out, because every child is different. They can find the stories they need to, and they bring themselves to stories. A hackneyed, worn-out idea isn't hackneyed and worn out to them. This is the first time the child has encountered it. Do not discourage children from reading because you feel they are reading the wrong thing. Fiction you do not like is a route to other books you may prefer. And not everyone has the same taste as you.

Well-meaning adults can easily destroy a child's love of reading: stop them reading what they enjoy, or give them worthy-but-dull books that you like, the 21st-century equivalents of Victorian "improving" literature. You'll wind up with a generation convinced that reading is uncool and worse, unpleasant.

• Neil Gaiman ( October 15, 2013 ). Neil Gaiman: Why our future depends on libraries, reading and daydreaming . the guardian.com. Retrieved on April 8, 2014.
• Joseph Goebbels , Michael: a German fate in diary notes (1926)
• Guigo II , Ladder of Monks as translated by Edmund Colledge, OSA and James Walsh, SJ (Cistercian Publications: 1979)
• John Herschel , Address on the opening of the Eton Library (1833) as quoted in A History of Inventions, Discoveries and Origins (1846) by John Beckmann , Tr. William Johnston, Vol. 1, frontispiece.
• 1990 interview in Conversations with Maxine Hong Kingston edited by Paul Skenazy and Tera Martin (1998)
• Simon Ings , Russian Vine (2001), in David G. Hartwell (ed.) Year's Best SF 7 , p. 115
• Thomas Jefferson , Letter to Colonel Charles Yancey (6 January 1816) ME 14:384.; as cited in Hans Kohn . (1961) The Idea Of Nationalism: A Study In Its Origins And Background. p. 313
• John of Salisbury Policraticus Bk. 7, ch. 10; John Dickinson (trans.) The Statesman's Book of John of Salisbury ([1927] 1963). [1]
• Erica Jong in (February 5, 2015)" PEN DIY: Erica Jong on How to Write YOUR Book ". PEN America, YouTube . (quote at 12:38 of 36:38)
• Jean Kerr , Please Don't Eat the Daisies (1957), Introduction.
• Martin Luther King, Jr. I've Been to the Mountaintop (1968) Speech delivered at Bishop Charles Mason Temple in Memphis, Tennessee (3 April 1968)
• Ellen Klages , In the House of Seven Librarians (2006), reprinted in Paula Guran (ed.), Ex Libris: Stories of Librarians, Libraries & Lore (p. 25)
• Joe Lieberman in Roxanne J. Coady and Joy Johannessen (eds.) The Book That Changed My Life (2006), ISBN 1-592-40210-0 , p. 104
• Henry Wadsworth Longfellow , Christus , The Golden Legend (1872), Part I.
• Henry Wadsworth Longfellow , Kavanagh: A Tale (1849), Chapter XIII.
• Thou art the cause, O reader, of my dwelling on lighter topics, when I would rather handle serious ones.
• Martial , Epigrams (c. 80-104 AD), V. 16. 1.
• George R. R. Martin , A Dance with Dragons: A Song of Ice and Fire: Book Five (2011)
• Owen Meredith (Lord Lytton), Lucile (1860), Canto II, Part IV.
• John Milton , Paradise Regained (1671), Book IV, line 322.
• Minhaj-i-Siraj, Tabakat-i-Nasiri, cited by Vincent Smith and quoted from B. R. Ambedkar , "The decline and fall of Buddhism," Dr. Babasaheb Ambedkar: Writings and Speeches , Vol. III, Government of Maharashtra. 1987, p. 232-233, quoting Vincent Smith
• Professor Gabriël A. Moens AM, "The Crisis of Illiteracy"
• William Nicholson , Shadowlands (1993).
• Friedrich Nietzsche , Ecce Homo
• Timothy Noah, “The 1,000-Word Dash” , Slate , (02/2000).
• Kathleen Norris , on the publication of her seventy-eighth book, as cited in: James Charlton. The Writer's quotation book. 1985. p. 34 p. 66
• Cesare Pavese , This Business of Living , 1938-12-03
• Ezra Pound , Guide to Kulchur (1938), p. 55
• Quran 73:1-6
• Katherine Rundell

• Arthur Schopenhauer , “On Thinking for Oneself,” Parerga und Paralipomena , Vol. 2, § 260
• Arthur Schopenhauer , “Thinking for Oneself,” H. Dirks, trans.
• Seneca , Letter 2 (Robin Campbell trans.)
• William Shakespeare , Love's Labour's Lost (c. 1595-6), Act IV, scene 2, line 26.
• Maria L. Slowiaczek, Charles Clifton Jr., “Subvocalization and reading for meaning” , Journal of Verbal Learning and Verbal Behavior , Volume 19, Issue 5, October 1980, Pages 573-582
• Bathsheba W. Smith, 1906
• Walter Tevis , Mockingbird (1980), ISBN 978-1-4072-3376-5 , p. 43
• Walter Tevis , Mockingbird (1980), p. 56
• Walter Tevis , Mockingbird (1980), p. 92
• Walter Tevis , Mockingbird (1980), p. 114
• Walter Tevis , Mockingbird (1980), p. 134
• Walter Tevis , Mockingbird (1980), p. 209
• Walter Tevis , Mockingbird (1980), p. 248
• James Thomson , The Seasons , Winter (1726), line 431.
• Tzvetan Todorov in Reading as Construction, as translated from French by Marilyn A. August.
• Underwood G, Hubbard A, Wilkinson H, “Eye fixations predict reading comprehension: the relationships between reading skill, reading speed, and visual inspection” , Lang Speech , 1990 Jan-Mar; 33 (Pt 1): 69-81.

If one's mind correctly gauges the import of these words, then, in the blink of an eye, one's qualities of wisdom and severance will become so great as to defy measurement and one's spiritual understanding will become unfathomably deep.

If, however, one disingenuously seizes on passages out of context or, due to personal sentiments, distorts the instructions of the text, then the months and years will be needlessly drawn out while actual realization will have no basis for development. One's circumstance would then be like the pauper who spends his time calculating the wealth of other men. What possible benefit could this have for oneself?

• Zhiyi , The Essentials of Buddhist Meditation , as translated by Bhikshu Dharmamitra (Klavinka Buddhist Classics: 2009) p. 35

Hoyt's New Cyclopedia Of Practical Quotations

• Joseph Addison , The Tatler , No. 147.
• Francis Bacon , Of Studies .
• Book of Common Prayer , collect for the Second Sunday in Advent.
• Edward Bulwer-Lytton , Caxtoniana , Hints on Mental Culture .
• Thomas Carlyle , Essays , Goethe's Helena .
• William Cowper , Retirement , line 715.
• William Cowper , Tirocinium , line 77.
• Isaac D'Israeli , Literary Character of Men of Genius , Chapter XXII.
• Ralph Waldo Emerson , Essays , Books .
• Edward Gibbon , Memoirs .
• Johann Wolfgang von Goethe , Autobiography , Book XVIII, Truth and Beauty .
• What they're accustomed to is no great matter, But then, alas! they've read an awful deal.
• Johann Wolfgang von Goethe , Faust , Vorspiel auf dem Theater, line 13. Bayard Taylor's translation.
• Oliver Goldsmith , The Citizen of the World , Letter LXXV.
• Oliver Goldsmith , The Citizen of the World , Letter LXXXIII.
• Habakkuk, II. 2. Ut percurrat qui legerit eum. (That he that readeth it may run over it). Rendering in the Vulgate.
• Tom Heehler , The Well-Spoken Thesaurus .
• Samuel Johnson , The Adventurer , No. 137.
• Samuel Johnson , Boswell's Life of Johnson . (1763).
• Samuel Johnson , The Idler , No. 74.
• Johannes Kepler , In Martyrs of Science , p. 197.
• Charles Lamb , Last Essays of Elia , Detached Thoughts on Books and Reading .
• Michel de Montaigne , Apology for Raimond Sebond .
• Walter Scott , The Monastery , Chapter XII.
• John Sheffield (Duke of Buckinghamshire), An Essay on Poetry , line 323.
• Alfred Tennyson , The Flower , Stanza 5.
• William Walker , Art of Reading .

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