126. Folly consists not in committing folly, but in not hiding it when committed. You should keep your desires sealed up, still more your defects. All go wrong sometimes, but the wise try to hide the errors, but fools boast of them. Reputation depends more on what is hidden than on what is done; if a man does not live chastely, he must live cautiously. The errors of great men are like the eclipses of the greater lights. Even in friendship it is rare to expose one's failings to one's friend. Nay, one should conceal them from oneself if one can. But here one can help with that other great rule of life: learn to forget.
126. Foolishness isn't in making mistakes, but in failing to conceal them. Keep your desires private, and your flaws even more so. Everyone errs occasionally, but the wise hide their missteps while fools flaunt them. Your reputation hinges more on what's hidden than what's visible. If you can't live virtuously, at least live discreetly. The mistakes of important people are like eclipses of celestial bodies. Even in close friendships, it's uncommon to reveal one's weaknesses. In fact, it's best to hide them from yourself if possible. This ties into another crucial life skill: learning to forget.
127. Grace in everything. ’Tis the life of talents, the breath of speech, the soul of action, and the ornament of ornament. Perfections are the adornment of our nature, but this is the adornment of perfection itself. It shows itself even in the thoughts. ’Tis most a gift of nature and owes least to education; it even triumphs over training. It is more than ease, approaches the free and easy, gets over embarrassment, and adds the finishing touch to perfection. Without it beauty is lifeless, graciousness ungraceful: it surpasses valour, discretion, prudence, even majesty it-self. ’Tis a short way to dispatch and an easy escape from embarrassment.
127. Grace in everything. It is the life of talents, the breath of speech, the soul of action, and the ornament of ornament. Perfections adorn our nature, but grace adorns perfection itself. It shows itself even in our thoughts. It is mostly a gift of nature and owes least to education. It even triumphs over training. It is more than ease. It approaches the free and easy, gets past embarrassment, and puts the finishing touch on perfection. Without it, beauty is lifeless and graciousness is graceless. It surpasses courage, discretion, prudence, even majesty itself. It is a shortcut to getting things done and an easy escape from embarrassment.
128. Highmindedness. One of the principal qualifications for a gentleman, for it spurs on to all kinds of nobility. It improves the taste, ennobles the heart, elevates the mind, refines the feelings, and intensifies dignity. It raises him in whom it is found, and at times remedies the bad turns of Fortune, which only raises by striking. It can find full scope in the will when it cannot be exercised in act. Magnanimity, generosity, and all heroic qualities recognise in it their source.
128. High-mindedness. It is one of the chief qualities of a gentleman, for it spurs him on to every kind of nobility. It improves the taste, ennobles the heart, lifts the mind, refines the feelings, and heightens dignity. It raises the one in whom it is found. At times it repairs the bad turns of Fortune, which raises only by striking. When it cannot be exercised in action, it can find full scope in the will. Magnanimity, generosity, and all heroic qualities recognize it as their source.
129. Never complain. To complain always brings discredit. Better be a model of self-reliance opposed to the passion of others than an object of their compassion. For it opens the way for the hearer to what we are complaining of, and to disclose one insult forms an excuse for another. By complaining of past offences we give occasion for future ones, and in seeking aid or counsel we only obtain indifference or contempt. It is much more politic to praise one man's favours, so that others may feel obliged to follow suit. To recount the favours we owe the absent is to demand similar ones from the present, and thus we sell our credit with the one to the other. The shrewd will therefore never publish to the world his failures or his defects, but only those marks of consideration which serve to keep friendship alive and enmity silent.
129. Never complain. Complaining always discredits you. It's better to be a self-reliant role model in the face of others' passions than an object of their pity. Complaining opens the door for more criticism and invites further insults. By mentioning past offenses, you invite future ones. Seeking help or advice often results in indifference or contempt. It's far more strategic to praise one person's kindness, encouraging others to follow suit. When you recount favors from absent people, you're indirectly asking for similar treatment from those present. This effectively trades your credibility with one for the other. The wise never publicize their failures or flaws. Instead, they share only the marks of respect that nurture friendships and silence enemies.
130. Do and be seen doing. Things do not pass for what they are but for what they seem. To be of use and to know how to show yourself of use, is to be twice as useful. What is not seen is as if it was not. Even the Right does not receive proper consideration if it does not seem right. The observant are far fewer in number than those who are deceived by appearances. Deceit rules the roast, and things are judged by their jackets, and many things are other than they seem. A good exterior is the best recommendation of the inner perfection.
130. Act and be visible in your actions. Things are judged not by their true nature, but by how they appear. Being useful and showcasing that usefulness doubles your value. What goes unseen might as well not exist. Even righteousness is underappreciated if it's not perceived as such. Those who see clearly are vastly outnumbered by those fooled by appearances. Deception holds sway, and things are judged by their outward appearance, often differing from their true nature. A polished exterior is the best way to suggest inner excellence.
131. Nobility of feeling. There is a certain distinction of the soul, a highmindedness prompting to gallant acts, that gives an air of grace to the whole character. It is not found often, for it presupposes great magnanimity. Its chief characteristic is to speak well of an enemy, and to act even better to-wards him. It shines brightest when a chance comes of revenge: not alone does it let the occasion pass, but it improves it by using a complete victory in order to display unexpected generosity. ’Tis a fine stroke of policy, nay, the very acme of statecraft. It makes no pretence to victory, for it pretends to nothing, and while obtaining its deserts it conceals its merits.
131. Nobility of feeling. There is a certain distinction of soul, a high-mindedness that prompts gallant acts and gives an air of grace to the whole character. It is not often found, for it presupposes great magnanimity. Its chief mark is to speak well of an enemy and to treat him even better. It shines brightest when a chance for revenge comes. It does not just let the chance pass. It makes the most of it, using a complete victory to show unexpected generosity. This is a fine stroke of policy, indeed the very height of statecraft. It makes no show of victory, for it makes a show of nothing. And while it gets what it deserves, it hides its merits.
132. Revise your judgements. To appeal to an inner Court of Revision makes things safe. Especially when the course of action is not clear, you gain time either to confirm or improve your decision. It affords new grounds for strengthening or corroborating your judgment. And if it is a matter of giving, the gift is the more valued from its being evidently well considered than for being promptly bestowed: long expected is highest prized. And if you have to deny, you gain time to decide how and when to mature the no that it may be made palatable. Besides, after the first heat of desire is passed the repulse of refusal is felt less keenly in cold blood. But especially when men press for a reply is it best to defer it, for as often as not that is only a feint to disarm attention.
132. Revisit your decisions. Appeal to your internal review process for safety, especially when the best course of action isn't clear. This buys you time to either confirm or improve your choice. It provides new reasons to strengthen or support your judgment. When giving, a well-considered gift is more appreciated than one given hastily; long-awaited gifts are most valued. If you must refuse, take time to decide how and when to deliver the news gently. Moreover, once the initial excitement has passed, rejection stings less. Particularly when people push for an immediate answer, it's best to delay. Often, their urgency is just a tactic to catch you off guard.
133. Better mad with the rest of the world than wise alone. So say politicians. If all are so, one is no worse off than the rest, whereas solitary wisdom passes for folly. So important is it to sail with the stream. The greatest wisdom often consists in ignorance, or the pretence of it. One has to live with others, and others are mostly ignorant. "To live entirely alone one must be very like a god or quite like a wild beast," but I would turn the aphorism by saying: Better be wise with the many than a fool all alone. There be some too who seek to be original by seeking chimeras.
133. Better to be mad with the rest of the world than wise alone. So say politicians. If everyone is mad, you are no worse off than the rest, while wisdom on its own passes for folly. That is how important it is to go with the current. The greatest wisdom often lies in ignorance, or in pretending to it. We have to live with others, and most others are ignorant. "To live entirely alone one must be very like a god or quite like a wild beast," but I would turn the saying around: Better be wise with the many than a fool all alone. There are also some who try to be original by chasing fantasies.
134. Double your resources. You thereby double your life. One must not depend on one thing or trust to only one resource, however pre-eminent. Everything should be kept double, especially the causes of success, of favour, or of esteem. The moon's mutability transcends everything and gives a limit to all existence, especially of things dependent on human will, the most brittle of all things. To guard against this inconstancy should be the sage's care, and for this the chief rule of life is to keep a double store of good and useful qualities. Thus as Nature gives us in duplicate the most important of our limbs and those most exposed to risk, so Art should deal with the qualities on which we depend for success.
134. Double your resources to double your life. Don't rely on a single thing or trust just one source, no matter how impressive it seems. Keep everything in pairs, especially the factors that contribute to your success, favor, or reputation. The moon's ever-changing nature affects everything, setting limits on all existence, particularly things that depend on human will—the most fragile of all. To protect against this uncertainty should be the wise person's priority. The main rule for living is to maintain a backup of good and useful qualities. Just as nature gives us two of our most important and vulnerable body parts, we should apply the same principle to the qualities we depend on for success.
135. Do not nourish the spirit of contradiction. It only proves you foolish or peevish, and prudence should guard against this strenuously. To find difficulties in everything may prove you clever, but such wrangling writes you down a fool. Such folk make a mimic war out of the most pleasant conversation, and in this way act as enemies towards their associates rather than towards those with whom they do not consort. Grit grates most in delicacies, and so does contradiction in amusement. They are both foolish and cruel who yoke together the wild beast and the tame.
135. Don't cultivate a contrarian attitude. It only makes you look foolish or irritable, and you should actively avoid this. While finding flaws in everything might seem clever, such constant arguing labels you as a fool. These people turn pleasant conversations into mock battles, behaving more like enemies to their friends than to strangers. Just as grit ruins fine food, contradiction spoils enjoyment. Those who mix aggression with gentleness are both foolish and cruel.
136. Post yourself in the centre of things. So you feel the pulse of affairs. Many lose their way either in the ramifications of useless discussion or in the brushwood of wearisome verbosity without ever realising the real matter at issue. They go over a single point a hundred times, wearying themselves and others, and yet never touch the all-important centre of affairs. This comes from a confusion of mind from which they cannot extricate themselves. They waste time and patience on matters they should leave alone, and cannot spare them afterwards for what they have left alone.
136. Position yourself at the heart of matters. This allows you to sense the rhythm of events. Many people lose their way, either getting caught up in pointless debates or drowning in excessive wordiness, never grasping the real issue at hand. They rehash the same point endlessly, exhausting themselves and others, without ever addressing the core of the matter. This stems from mental confusion they can't escape. They squander time and energy on trivial issues, leaving none for what truly matters.
137. The sage should be self-sufficing. He that was all in all to himself carried all with him when he carried himself. If a universal friend can represent to us Rome and the rest of the world, let a man be his own universal friend, and then he is in a position to live alone. Whom could such a man want if there is no clearer intellect or finer taste than his own? He would then depend on himself alone, which is the highest happiness and like the Supreme Being. He that can live alone resembles the brute beast in nothing, the sage in much and God in everything.
137. A wise person should be self-reliant. Someone who is complete in themselves carries everything they need when they carry themselves. If a close friend can represent the world to us, then we should strive to be our own closest friend, enabling us to live contentedly alone. Who else would such a person need if their own intellect and taste are unmatched? This self-reliance is the pinnacle of happiness, akin to the divine. A person who can live alone shares nothing with animals, much with sages, and everything with God.
138. The art of letting things alone. The more so the wilder the waves of public or of private life. There are hurricanes in human affairs, tempests of passion, when it is wise to retire to a harbour and ride at anchor. Remedies often make diseases worse: in such cases one has to leave them to their natural course and the moral suasion of time. It takes a wise doctor to know when not to prescribe, and at times the greater skill consists in not applying remedies. The proper way to still the storms of the vulgar is to hold your hand and let them calm down of themselves. To give way now is to conquer by and by. A fountain gets muddy with but little stirring up, and does not get clear by our meddling with it but by our leaving it alone. The best remedy for disturbances is to let them run their course, for so they quiet down.
138. The art of letting things alone. The wilder the waves of public or private life, the more this art matters. There are hurricanes in human affairs, storms of passion, when it is wise to retreat to a harbor and ride at anchor. Remedies often make diseases worse. In such cases, you have to leave things to their natural course and to the gentle persuasion of time. It takes a wise doctor to know when not to prescribe. At times, the greater skill lies in not applying remedies. The proper way to calm the storms of the common crowd is to hold back and let them settle on their own. To give way now is to conquer later. A fountain gets muddy with just a little stirring. It does not run clear because we meddle with it, but because we leave it alone. The best remedy for disturbances is to let them run their course, for that is how they quiet down.
139. Recognise unlucky days. They exist: nothing goes well on them; even though the game may be changed the ill-luck remains. Two tries should be enough to tell if one is in luck to-day or not. Everything is in process of change, even the mind, and no one is always wise: chance has something to say, even how to write a good letter. All perfection turns on the time; even beauty has its hours. Even wisdom fails at times by doing too much or too little. To turn out well a thing must be done on its own day. This is why with some everything turns out ill, with others all goes well, even with less trouble. They find everything ready, their wit prompt, their presiding genius favourable, their lucky star in the ascendant. At such times one must seize the occasion and not throw away the slightest chance. But a shrewd person will not decide on the day's luck by a single piece of good or bad fortune, for the one may be only a lucky chance and the other only a slight annoyance.
139. Recognize unlucky days. They exist: nothing goes well on them, even if you change your approach. Two attempts should be enough to determine if luck is on your side today. Everything changes, including our minds, and no one is always wise. Chance plays a role in many things, even in writing a good letter. All perfection depends on timing; even beauty has its prime moments. Wisdom can fail by doing too much or too little. For success, things must be done at the right time. This is why some people always struggle while others succeed effortlessly. The successful find everything ready, their wit sharp, and fortune in their favor. During such times, seize the opportunity and don't waste any chance. However, a wise person won't judge the day's luck by a single good or bad event, as one might be just a lucky break and the other a minor setback.
140. Find the good in a thing at once. ’Tis the advantage of good taste. The bee goes to the honey for her comb, the serpent to the gall for its venom. So with taste: some seek the good, others the ill. There is nothing that has no good in it, especially in books, as giving food for thought. But many have such a scent that amid a thousand excellences they fix upon a single defect, and single it out for blame as if they were scavengers of men's minds and hearts. So they draw up a balance sheet of defects which does more credit to their bad taste than to their intelligence. They lead a sad life, nourishing themselves on bitters and battening on garbage. They have the luckier taste who midst a thousand defects seize upon a single beauty they may have hit upon by chance.
140. Seek the good in things immediately. This is the hallmark of good taste. Like a bee drawn to honey, not a serpent to venom, cultivate a palate for the positive. Everything has some merit, especially books, which nourish our thoughts. Yet many people, amid countless virtues, fixate on a single flaw. They become fault-finders, more revealing of their poor judgment than their intellect. These critics lead joyless lives, feeding on bitterness and thriving on flaws. Far luckier are those who, among a thousand imperfections, can appreciate a single beauty they stumble upon by chance.
141. Do not listen to yourself. It is no use pleasing yourself if you do not please others, and as a rule general contempt is the punishment for self-satisfaction. The attention you pay to yourself you probably owe to others. To speak and at the same time listen to yourself cannot turn out well. If to talk to oneself when alone is folly, it must be doubly unwise to listen to oneself in the presence of others. It is a weakness of the great to talk with a recurrent "as I was saying" and "eh?" which bewilders their hearers. At every sentence they look for applause or flattery, taxing the patience of the wise. So too the pompous speak with an echo, and as their talk can only totter on with the aid of stilts, at every word they need the support of a stupid "bravo!"
141. Do not listen to yourself. It is no use pleasing yourself if you do not please others. As a rule, general contempt is the punishment for self-satisfaction. The attention you pay to yourself you probably owe to others. Speaking while listening to yourself cannot turn out well. If talking to yourself when alone is folly, listening to yourself in front of others must be doubly unwise. It is a weakness of great people to keep saying "as I was saying" and "eh?", which bewilders their listeners. After every sentence they look for applause or flattery, testing the patience of the wise. The pompous, too, speak with an echo. Their talk can only totter along on stilts, so at every word they need the support of a stupid "bravo!"
142. Never from obstinacy take the wrong side because your opponent has anticipated you in taking the right one. You begin the fight already beaten and must soon take to flight in disgrace. With bad weapons one can never win. It was astute in the opponent to seize the better side first: it would be folly to come lagging after with the worst. Such obstinacy is more dangerous in actions than in words, for action encounters more risk than talk. ’Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by quarrelling with it. The sage never places himself on the side of passion, but espouses the cause of right, either discovering it first or improving it later. If the enemy is a fool, he will in such a case turn round to follow the opposite and worse way. Thus the only way to drive him from the better course is to take it yourself, for his folly will cause him to desert it, and his obstinacy be punished for so doing.
142. Never take the wrong side out of stubbornness because your opponent got to the right one first. You begin the fight already beaten and must soon flee in disgrace. With bad weapons you can never win. Your opponent was shrewd to seize the better side first. It would be folly to trail after him with the worse one. Such stubbornness is more dangerous in actions than in words, for action runs more risk than talk. It is the common failing of the stubborn that they lose the truth by contradicting it, and lose what is useful by quarreling with it. The wise man never takes the side of passion. He takes up the cause of right, either finding it first or improving it later. If your enemy is a fool, he will in such a case turn around and follow the opposite, worse way. So the only way to drive him off the better course is to take it yourself. His folly will make him desert it, and his stubbornness will be punished for doing so.
143. Never become paradoxical in order to avoid the trite. Both extremes damage our reputation. Every undertaking which differs from the reasonable approaches foolishness. The paradox is a cheat: it wins applause at first by its novelty and piquancy, but afterwards it becomes discredited when the deceit is fore-seen and its emptiness becomes apparent. It is a species of jugglery, and in matters political would be the ruin of states. Those who cannot or dare not reach great deeds on the direct road of excellence go round by way of Paradox, admired by fools but making wise men true prophets. It argues an unbalanced judgment, and if it is not altogether based on the false, it is certainly founded on the uncertain, and risks the weightier matters of life.
143. Never resort to being paradoxical just to avoid being commonplace. Both extremes can harm your reputation. Any approach that strays too far from reason risks being seen as foolish. Paradoxes are deceptive: they initially impress with their novelty and wit, but soon lose credibility when their emptiness is exposed. They're a form of trickery that, in politics, could lead to the downfall of nations. Those who can't or won't achieve greatness through direct excellence often turn to paradoxes, impressing fools but proving wise skeptics right. This approach shows poor judgment, and even if not entirely false, it's based on uncertainty and puts important matters at risk.
144. Begin with another's to end with your own. ’Tis a politic means to your end. Even in heavenly matters Christian teachers lay stress on this holy cunning. It is a weighty piece of dissimulation, for the foreseen advantages serve as a lure to influence the other's will. His affair seems to be in train when it is really only leading the way for another's. One should never advance unless under cover, especially where the ground is dangerous. Likewise with persons who always say No at first, it is useful to ward off this blow, because the difficulty of conceding much more does not occur to them when your version is presented to them. This advice belongs to the rule about second thoughts [xiii], which covers the most subtle manœuvres of life.
144. Start with the other person's business to end with your own. It is a shrewd way to reach your goal. Even in heavenly matters, Christian teachers stress this holy cunning. It is a weighty piece of dissimulation, for the advantages the other person foresees act as a lure to sway his will. His affair seems to be moving forward when it is really only clearing the way for someone else's. Never advance except under cover, especially where the ground is dangerous. Likewise, with people who always say No at first, this approach helps ward off the blow. When your version is put to them, it does not occur to them how hard it would be to concede so much more. This advice belongs with the rule about ulterior intentions [xiii], which covers the subtlest maneuvers in life.
145. Do not show your wounded finger, for everything will knock up against it; nor complain about it, for malice always aims where weakness can be injured. It is no use to be vexed: being the butt of the talk will only vex you the more. Ill-will searches for wounds to irritate, aims darts to try the temper, and tries a thousand ways to sting to the quick. The wise never own to being hit, or disclose any evil, whether personal or hereditary. For even Fate sometimes likes to wound us where we are most tender. It always mortifies wounded flesh. Never therefore disclose the source of mortification or of joy, if you wish the one to cease, the other to endure.
145. Do not show your wounded finger, for everything will knock against it. And do not complain about it, for malice always aims where weakness can be hurt. It is no use getting annoyed. Being the butt of talk will only annoy you more. Ill will searches for wounds to irritate, aims darts to test your temper, and tries a thousand ways to sting you to the quick. The wise never admit being hit, and never reveal any trouble, whether personal or inherited. For even Fate sometimes likes to wound us where we are most tender. It always strikes at flesh that is already wounded. So never reveal the source of your pain or of your joy, if you want the pain to stop and the joy to last.
146. Look into the interior of things. Things are generally other than they seem, and ignorance that never looks beneath the rind becomes disabused when you show the kernel. Lies always come first, dragging fools along by their irreparable vulgarity. Truth always lags last, limping along on the arm of Time. The wise therefore reserve for it the other half of that power which the common mother has wisely given in duplicate. Deceit is very superficial, and the superficial therefore easily fall into it. Prudence lives retired within its recesses, visited only by sages and wise men.
146. Look beneath the surface of things. Reality often differs from appearances, and ignorance that never probes deeper is corrected when you reveal the core truth. Falsehoods tend to spread quickly, attracting the foolish with their unfortunate appeal. Truth arrives later, slowly making its way forward. The wise, therefore, hold back half their judgment, a capacity nature has wisely provided in double measure. Deception is shallow, and those who think superficially are easily fooled. Wisdom resides in the depths, accessible only to the truly discerning.
147. Do not be inaccessible. None is so perfect that he does not need at times the advice of others. He is an in-corrigible ass who will never listen to any one. Even the most surpassing intellect should find a place for friendly counsel. Sovereignty itself must learn to lean. There are some that are incorrigible simply because they are inaccessible: they fall to ruin because none dares to extricate them. The highest should have the door open for friendship; it may prove the gate of help. A friend must be free to advise, and even to upbraid, without feeling embarrassed. Our satisfaction in him and our trust in his steadfast faith give him that power. One need not pay respect or give credit to every one, but in the innermost of his precaution man has a true mirror of a confidant to whom he owes the correction of his errors, and has to thank for it.
147. Don't be unapproachable. No one is so perfect that they never need advice from others. Those who refuse to listen to anyone are hopeless fools. Even the brightest minds should welcome friendly counsel. Even leaders must learn to rely on others. Some people fail simply because they're unreachable; they fall because no one dares to help them. Those in high positions should keep their doors open to friendship; it may become a source of assistance. A friend should feel free to advise, and even criticize, without discomfort. Our trust in their loyalty gives them this right. While you don't need to respect or credit everyone, deep down, everyone needs a trusted confidant who can point out their mistakes and deserve thanks for doing so.
148. Have the art of conversation. That is where the real personality shows itself. No act in life requires more attention, though it be the commonest thing in life. You must either lose or gain by it. If it needs care to write a letter which is but a deliberate and written conversation, how much more the ordinary kind in which there is occasion for a prompt display of intelligence? Experts feel the pulse of the soul in the tongue, wherefore the sage said, "Speak, that I may know thee." Some hold that the art of conversation is to be without art—that it should be neat, not gaudy, like the garments. This holds good for talk between friends. But when held with persons to whom one would show respect, it should be more dignified to answer to the dignity of the person addressed. To be appropriate it should adapt itself to the mind and tone of the interlocutor. And do not be a critic of words, or you will be taken for a pedant; nor a taxgatherer of ideas, or men will avoid you, or at least sell their thoughts dear. in conversation discretion is more important than eloquence.
148. Have the art of conversation. That is where a person's real character shows itself. No act in life needs more attention, though it is the most common thing in life. You either lose or gain by it. If it takes care to write a letter, which is only a deliberate, written conversation, how much more care does ordinary conversation need, where intelligence must show itself on the spot? Experts feel the pulse of the soul in the tongue. That is why the sage said, "Speak, that I may know thee." Some hold that the art of conversation is to have no art. It should be neat, not gaudy, like clothing. This holds for talk between friends. But with people to whom you wish to show respect, it should be more dignified, to match the dignity of the person you are addressing. To be fitting, it should adapt itself to the mind and tone of the other speaker. And do not be a critic of words, or you will be taken for a pedant. Nor be a tax collector of ideas, or people will avoid you, or at least sell you their thoughts at a high price. In conversation, discretion matters more than eloquence.
149. Know how to put off Ills on others. To have a shield against ill-will is a great piece of skill in a ruler. It is not the resort of incapacity, as ill-wishers imagine, but is due to the higher policy of having some one to receive the censure of the disaffected and the punishment of universal detestation. Everything cannot turn out well, nor can every one be satisfied: it is well therefore, even at the cost of our pride, to have such a scapegoat, such a target for unlucky undertakings.
149. Master the art of deflecting criticism onto others. A skilled leader knows how to shield themselves from negativity. This isn't a sign of incompetence, as critics might claim, but a sophisticated strategy. It involves having someone else take the blame for dissatisfaction and bear the brunt of public anger. Not everything will go smoothly, and not everyone will be pleased. So, it's wise to have a scapegoat, even if it hurts our pride—someone to blame for failed ventures.
150. Know to get your price for things. Their intrinsic value is not sufficient; for all do not bite at the kernel or look into the interior. Most go with the crowd, and go because they see others go. It is a great stroke of art to bring things into repute; at times by praising them, for praise arouses desire at times by giving them a striking name, which is very useful for putting things at a premium, provided it is done without affectation. Again, it is generally an inducement to profess to supply only connoisseurs, for all think themselves such, and if not, the sense of want arouses the desire. Never call things easy or common: that makes them depreciated rather than made accessible. All rush after the unusual, which is more appetising both for the taste and for the intelligence.
150. Know how to set the right price for things. Their true value isn't enough; not everyone sees beyond the surface. Most people follow the crowd, going where others go. It's a clever move to make things popular, sometimes by praising them to spark interest, or by giving them a catchy name to increase their value, as long as it's not overdone. Another tactic is to claim you're catering only to experts, as everyone thinks they're an expert, and if they don't, they'll want to become one. Never call things simple or common; that lowers their worth instead of making them more accessible. People are drawn to the unusual, which appeals to both taste and intellect.