Businesspeople From Scotland

"No Beast is half so False as Man."

"Fortune assists the Bold, the Valiant Man Oft Conqueror proves, because he thinks he can."

"Thus at Home happy, oft fond Youth complain, And Peace and Plenty with soft Beds disdain. But when in Forrein War Death seals his Eys, His Birth-place he remembers e'r he Dies."

"Rich Cloaths, nor Cost, nor Education can Change Nature, nor transform and Ape into a Man."

"Those that can Help, to Hurt may find a way."

"One good Art's better than a thousand bad."

"Lost Reputation hard is to be found."

"Of Pride in thy Prosperity beware, Vicissitudes of Fortune Constant are."

"Loud Threatnings make men stubborn, but kind Words Pierce gentle Breasts sooner than sharpest Swords."

"Though Strong, Resist not a too Potent Foe; Madmen against a violent Torrent row. Thou mayst hereafter serve the Common-weal; Then yield till Time shall later Acts repeal."

"He had such an excellent inventive and prudentiall witt, and master of so good addresse, that when he was undon he could not only shift handsomely (which is a great mastery), but he would make such rationall proposalls that would be embraced by rich and great men, that in a short time he could gaine a good estate again, and never failed in any thing he ever undertooke but allwayes went through with profits and honour."

"Ogilby, the favourite of Pope's schoolboy days, and the banker on whom he not unfrequently drew for rhymes while composing his own translation, though a faithful interpreter of the Greek, ranks as an epic poet below Sir Richard Blackmore."

"John Ogilby, the well-known translator of Homer, was originally a dancing-master. He had apprenticed himself to that profession on finding himself reduced to depend upon his own resources, by the imprisonment of his father for debt in the King's Bench. Having succeeded in this pursuit, he was very soon able to release his father, which he did, very much to his credit, with the first money he procured. An accident, however, put an end to his dancing, and he was left again without any permanent means of subsistence. In these circumstances, the first thing he did was to open a small theatre in Dublin; but just when he had fairly established it, and had reason to hope that it would succeed, the rebellion of 1641 broke out, and not only swept away all his little property, but repeatedly put even his life in jeopardy. He at last found his way back to London, in a state of complete destitution: but, although he had never received any regular education, he had before this made a few attempts at verse-making, and in his extremity he bethought him of turning his talent in this way, which certainly was not great, to some account. He immediately commenced his studies, which he was enabled to pursue chiefly, it is said, through the liberal assistance of some members of the university of Cambridge; and although then considerably above forty years of age, he made such progress in Latin that he was soon considered in a condition to undertake a poetical translation of Virgil. This work was published in the year 1650. In a very few years a second edition of it was brought out with great pomp of typography and embellishments. Such was its success that the industrious and enterprising translator actually proceeded, although now in his fifty-fourth year, to commence the study of Greek, in order that he might match his version of the Æneid by others of the Iliad and the Odyssey. In due time both appeared; and Ogilby, who had in the meanwhile established himself a second time in Dublin in the management of a new theatre, was in the enjoyment of greater prosperity than ever, when, having unfortunately disposed of his Irish property, and returned to take up his residence in London, just before the great fire of 1666, he was left by that dreadful event once more entirely destitute. With unconquerable courage and perseverance, however, he set to work afresh with his translations and other literary enterprises; and was again so successful as to be eventually enabled to rebuild his house, which had been burned down, and to establish a printing-press; in the employment of which he took every opportunity of indulging that taste for splendid typography to which his first works had owed so much of their success. He was now also appointed cosmographer and geographic printer to Charles II.; and at last, at the age of seventy-six, terminated a life remarkable for its vicissitudes, and not uninstructive as an evidence both of the respectable proficiency in literature which may be acquired by those who begin their education late in life, and also of what may be done by a stout heart and indefatigable activity in repairing the worst injuries of fortune. Ogilby was no great poet, although his translations were very popular when they first appeared; but his Homer, we ought to mention, had the honour of being one of the first books that kindled the young imagination of Pope, who, however, in the preface to his own translation of the Iliad, describes the poetry of his predecessor and early favourite as "too mean for criticism.""

"It is a curious co-incidence of circumstances, that Pope was initiated in poetry at eight years of age by the perusal of Ogilby's Homer. A friend having presented Dr. Beattie, in the latter part of his life, with a copy of Ogilby's Virgil, made him very happy, in thus recalling to his imagination all the ideas with which his favourite author had at first inspired him, even through the medium of a translation."

"But why without Annotations? Because I had no hope to do it better than it is already done by Mr. Ogilby."

"Hobbes's] poetry, as well as Ogilby's, is too mean for criticism."

"Here swells the shelf with Ogilby the great."

"Ogilby's translation of Homer was one of the first large poems that ever Mr. Pope read; and he still spoke of the pleasure it then gave him with a sort of rapture, only on reflecting on it."

"[Alexander Pope] treads in the steps of Ogilby; below criticism, perhaps, but not imitation."

"John Ogilby was one, who from a late Initiation into Literature, made such a Progress therein, as might well stile him to be the Prodigy of his time, sending into the world so many large and learned Volumes, as well in Verse as in Prose, as will make posterity much indebted to his Memory."

"The ideals of truth, beauty, and goodness represent attempts to interpret the process of development as a group of tendencies permanently directed towards certain permanent and universal ends. But human behaviour is not directed towards unchanging ends, not even towards those temporary ideals which each community sets up for itself. The formative tendency is displayed, not in any steady process of definite orientation, but in a rhythmic sequence of transformation which cannot be represented as tending towards any particular final condition. (p. 261-262)"

"The internal tendencies of every organism, if isolated, lead to its disintegration. But the processes of the wider system sustain and modify those internal tendencies by "nourishing" them and gradually increasing the mutual conformity of organism and environment. (p. 36)"

"The term dissociation is here used for a condition in which the organizing process in an individual fail to develop one characteristic form, and two or more mutually incompatible systems of behavior compete for control. (p. 62)"

"Throughout history there runs one main trend: a progressive differentiation, or passage from simple to more complex forms in behavior, thought, and social organization. (p. 73)"

"During the metamorphosis from ancient to European man, self-awareness, rationalism, monotheism, and morality all developed in parallel as expressions of the influence of a new form of social tradition on the organization of the individual. […] Europe forced the new mode of life till it produced a definite dissociation, for self-awareness did not then bring with it an adequate understanding of the self; religion could not offer a complete integration; the rational intellect knew nothing of its own origins, limitations or mode of operation; and morality necessarily failed to realize its aim. (p. 114)"

"The dissociation of the typical adult European is a consequence not of any universal human nature, a term that has no meaning, but of the influence of an inadequately organized tradition. (p. 124)"

"In the religious age, the religious hierarchy wields power; in the political age, the ruler, nobles and commoners; in the economic, the hierarchy of wealth. The development of Europe during the last six centuries has consisted in the progressive shifting of the hierarchy of power from one set of functions to another. (p. 132)"

"The capitalist and the quantitative scientist were working out the final consequences of the tendencies that had begun with Plato and Archimedes, borne fruit in Kepler and Galileo, and were reaching their culmination in Carnegie, Ford, and Zaharoff, and – as we shall see – in Heisenberg. Yes, it would be unfair, and perhaps libelous, to accuse recent leaders of the West of a mature consciousness of their own historical significance. (p. 150)"

"More comprehensive process than those of the conscious mind control human destiny. (p. 151)"

"It is impossible today to escape the need for a general awareness of the phasing of the historical process. In the past great cultures could be created unconsciously, the organic processes forming the new patterns without man's attention being drawn to their wider significance. But the unconscious phase of history is now past. The acceleration of social change which has resulted from the attention paid to specialized techniques can only be controlled by paying attention also to the general formative processes which in earlier times were unconscious. Consciousness of specialized technical methods must be balanced by consciousness of general developing forms. (p. 167)"

"Three centuries of increasingly intense application of the quantitative method had exhausted its guarantee of the progressive improvement of thought, because the regions where the method is adequate have already been explored. [...] It is scarcely possible to avoid the conclusion that a new method is now necessary to supplement the method of quantitative analysis. (p. 180)"

"Man abhors the absence of integration. He demands integration, and will create religions, achieve heroic self-sacrifice, pursue mad ambitions, or follow the ecstasy of danger, rather than live without. If society refuses him this satisfaction in a constructive form he will seize a destructive principle to which he can devote himself and will take revenge on the society that thought his only demand was pleasure. (p. 188)"

"Man set out on a two-thousand-year trial of a particular method of differentiation, adapting the structure of his mental processes, conscious and unconscious, to a certain general form. We need to consider only the most general characteristics of this form, and for the purpose of this analysis, there reduce to two. Thought may be either unitary or dualistic (since other pluralistic forms may be neglected), and it may be either process or static. These two pairs produce four combinations or types of thought: unitary-process, unitary-static, dualistic-process and dualistic-static. The first and the last are the most stable and common types; the unitary-static and dualistic-process forms are less frequent and may be regarded as anomalous forms appearing at times of transition. (p. 193-194)"

"In Plato we find the essential form of the European attitude: the intellectual rejection of the phenomenal world of process on account of its sordid ruthlessness and the emancipation of the spirit within its own realm of permanent intellectual clarity and harmony. The ancient, aristocratic, tragic consciousness disappears; man sets out to console his spirit and protect his body by the exploitation of static ideas. (p. 201)"

"In separating consciousness from the material world Plato has to ascribe the formative faculty of the mind to consciousness, whereas the formative processes of the human system are largely unconscious, that is, they operate below the dominant processes of the human hierarchy and only come to attention at special moments. (p. 203)"

"The dualistic-static form of thought which marks the European tradition attains its most radical expression in Descartes. Whatever lip service we pay to other ideas, and however certain we are of its falsity, after three centuries we still behave as if we lived in a Cartesian world. The static clarity of Cartesian thought inevitably fascinated and imposed on beings who were so badly in need of harmony and so ready to deny process in the search for it. The very clarity of the method exposes its own errors, but we are accustomed to them and like them, for they satisfy our vanity. It has been evident for a century that unity is necessary to thought, and that process is inherent in nature, but western man has preferred to perish in his dualism rather than give up the proud autonomy of reason and risk losing his identity in the universal process. (p. 214)"

"Goethe did not propose a return to the undifferentiated condition of Heraclitus. The development of man lead from undifferentiated unity with nature, through a differentiation achieved by separation, to a new organized unity. But this last state would be different from the first; it must contain within its recovered unity all the differentiated knowledge, all the specialized organs and faculties, of two thousands years of development. (p. 224)"

"The human need for unity first created subjective religion, then objective analytical science; now it corrects the partiality of these attitudes by substituting one complete doctrine. (p. 251)"

"The failure of idealistic thought lay partly in the fact that it did not recognize that every ideal is linked to its shadow. [...] Whatever is incomplete is thus always complemented by its contrary; the penalty for any principle which fails to express the whole is the necessity to co-exist with its opposite. Partial love implies partial hate; spirit, sensuality; self-sacrificing compassion, sadism. The denial of any aspect sharpens and preserves it, while its acceptance transforms it by bringing it within the process of the whole. (p. 254)"

"Unitary man escapes these confusions through his recognition that one factor is of supreme importance: the maturity proper to man can only come through the experience of adult unity. This experience may come in many ways, but it means that the individual has, for the moment, outgrown the sense of any division, either within himself of from others, through a mature relations to at least one other person. Tension is inherent in the process, but tension does not become frustrating conflict if the overriding unity is realized. (p. 255)"

"Security is an impostor; little can be achieved while each seeks his own freedom from want, from war, or from fear. The general nature of all fear is the awareness that development is threatened. Fear and its consequences can be eliminated only by action leading to continuous development. Action can bring the assurance of a development which is more welcome than either spiritual or material security. Only through the pursuit of a general development can the species acquire the unity of purpose which may, as one of its secondary consequences, eliminate unemployment and war. In the individual life the same is true: only in unitary development can fear be overcome. Every individual experiences countless shocks from his first breath to his last, and these challenges are necessary to his development. But a unitary tradition can assist the members of each maturing generation to turn these challenges to advantage and to retain their basic integrity. (p. 256)"

"The idealist seeks the security of a static harmony, and therefore considers every tension evil. Unitary man recognizes tension as an essential feature of the formative process operating in man. Man creates in resolving tensions, but never brings them to an end. The contrasts of past, present and future forms provide an inexhaustible source of tension. (p. 274)"

"By openly recognizing the inescapable rhythm of harmony and tension which is the form of all human processes unitary man achieves a far-reaching emancipation. Much that was concealed can now stand in the open. The neutrality and objectivity of the quantity symbolism seemed to dissociated man a guarantee of the liberation of the mind from anthropomorphic and subjective illusions. But at deeper level it expressed merely the desire to escape inner conflict in a harmony of static form. This escape was wholly illusory; the superficial neutrality of science left it open to abuse, and the spirit of man has been punished by its attempt to escape struggle in an intellectual harmony. Unitary man renounces such separation and partakes in the development of the whole. Man finds himself in the universal process, by finding the universal process within himself. Tension continues, but henceforward his struggle is with, not against, the process of nature. (p. 276)"

"We are indeed a blind race, and the next generation, blind to its own blindness, will be amazed at ours."

"It is widely believed that only those who can master the latest quantum mathematics can understand anything of what is happening. That is not so, provided one takes the long view, for no one can see far ahead. Against a historical background, the layman can understand what is involved, for example, in the fascinating challenge of continuity and discontinuity expressed in the antithesis of field and particle."

"A clue to the future must lie in the past... every scientist, and everyone with intellectual curiosity, can learn something useful from a brief study of the history of atomism."

"No scientist has yet provided an acceptable definition of "mind" or "mental" that reveals the character of "unconscious mental processes," and no physicist a lucid definition of "elementary particles" that shows how they can appear or disappear, and why there are so many."

"Did ever the history of the intellect so little conceal so much?"

"Physics and psychology are going somewhere, but where they do not know. But... they are traveling from: Democritan permanent particles and the Cartesian mind necessarily aware. ...they are both traveling away from the same point of origin and in the same general direction: from the isolation of supposedly permanent "substances" towards the identification of changing relations potentially affecting everything; briefly, from substance to changing relations and structures."

"The material particle or the conscious mind—has been discovered not to be sufficiently unchanging to be treated as a thing in isolation... but more often to be the opposite: a changing system in a changing environment."