26. Find out each Man's Thumbscrew. ’Tis the art of setting their wills in action. It needs more skill than resolution. You must know where to get at any one. Every volition has a special motive which varies according to taste. All men are idolaters, some of fame, others of self-interest, most of pleasure. Skill consists in knowing these idols in order to bring them into play. Knowing any man's mainspring of motive you have as it were the key to his will. Have resort to primary motors, which are not always the highest but more often the lowest part of his nature: there are more dispositions badly organised than well. First guess a man's ruling passion, appeal to it by a word, set it in motion by temptation, and you will infallibly give checkmate to his freedom of will.
26. Find each person's thumbscrew. It is the art of setting people's wills in motion. It needs more skill than determination. You must know where to get at anyone. Every act of will has its own motive, which varies with taste. All people are idolaters, some of fame, others of self-interest, most of pleasure. Skill lies in knowing these idols so you can bring them into play. If you know a person's mainspring of motive, you hold, as it were, the key to his will. Go to the prime movers. These are not always the highest part of a person's nature, but more often the lowest, for there are more badly ordered dispositions than well-ordered ones. First guess a person's ruling passion. Then appeal to it with a word and set it in motion by temptation. You will infallibly checkmate his freedom of will.
27. Prize Intensity more than Extent. Excellence resides in quality not in quantity. The best is always few and rare: much lowers value. Even among men giants are commonly the real dwarfs. Some reckon books by the thickness, as if they were written to try the brawn more than the brain. Extent alone never rises above mediocrity: it is the misfortune of universal geniuses that in attempting to be at home everywhere, are so nowhere. Intensity gives eminence, and rises to the heroic in matters sublime.
27. Value quality over quantity. True excellence is rare and precious; abundance often diminishes worth. Even among people, those who appear great are often small in character. Some judge books by their size, as if they were meant to test physical strength rather than intellect. Breadth alone never exceeds average; it's the downfall of generalists who, in trying to master everything, excel at nothing. Intensity leads to distinction and can reach heroic levels in noble pursuits.
28. Common in Nothing. First, not in taste. O great and wise, to be ill at ease when your deeds please the mob! The excesses of popular applause never satisfy the sensible. Some there are such chameleons of popularity that they find enjoyment not in the sweet savours of Apollo but in the breath of the mob. Secondly, not in intelligence. Take no pleasure in the wonder of the mob, for ignorance never gets beyond wonder. While vulgar folly wonders wisdom watches for the trick.
28. Be common in nothing. First, not in taste. What a mark of greatness and wisdom, to feel uneasy when your deeds please the mob! The excesses of popular applause never satisfy sensible people. Some are such chameleons of popularity that they find their enjoyment not in the sweet fragrances of Apollo but in the breath of the mob. Second, not in intelligence. Take no pleasure in the wonder of the mob, for ignorance never gets beyond wonder. While common folly wonders, wisdom watches for the trick.
29. A Man of Rectitude clings to the sect of right with such tenacity of purpose that neither the passions of the mob nor the violence of the tyrant can ever cause him to transgress the bounds of right. But who shall be such a Phœnix of equity? What a scanty following has rectitude! Many praise it indeed, but—for others. Others follow it till danger threatens; then the false deny it, the politic conceal it. For it cares not if it fights with friendship, power, or even self-interest: then comes the danger of desertion. Then astute men make plausible distinctions so as not to stand in the way of their superiors or of reasons of state. But the straightforward and constant regard dissimulation as a kind of treason, and set more store on tenacity than on sagacity. Such are always to be found on the side of truth, and if they desert a party, they do not change from fickleness, but because the others have first deserted truth.
29. A man of integrity holds to the side of right so firmly that neither the passions of the mob nor the violence of a tyrant can ever make him cross the bounds of right. But who will be such a Phoenix of fairness? How few followers integrity has! Many praise it, to be sure. But for others. Others follow it until danger threatens. Then the false deny it and the politic hide it. For integrity does not care whether it finds itself fighting friendship, power, or even self-interest. That is when the danger of desertion comes. Then shrewd men draw plausible distinctions, so as not to stand in the way of their superiors or of reasons of state. But the straightforward and steadfast regard such pretense as a kind of treason. They value firmness more than shrewdness. Such people are always found on the side of truth. If they desert a party, it is not from fickleness. It is because the others deserted truth first.
30. Have naught to do with Occupations of Ill-repute, still less with fads that bring more notoriety than repute. There are many fanciful sects, and from all the prudent man has to flee. There are bizarre tastes that always take to their heart all that wise men repudiate; they live in love with singularity. This may make them well known indeed, but more as objects of ridicule than of repute. A cautious man does not even make profession of his wisdom, still less of those matters that make their followers ridiculous. These need not be specified, for common contempt has sufficiently singled them out.
30. Avoid disreputable professions and especially trendy pursuits that bring more infamy than respect. Many eccentric groups exist, and a wise person steers clear of them all. Some people have strange tastes, embracing everything that sensible individuals reject; they're obsessed with being different. This might make them famous, but more as objects of mockery than admiration. A prudent person doesn't flaunt their wisdom, let alone engage in activities that make their followers look foolish. There's no need to list these pursuits; public disdain has already marked them clearly enough.
31. Select the Lucky and avoid the Unlucky. Ill-luck is generally the penalty of folly, and there is no disease so contagious to those who share in it. Never open the door to a lesser evil, for other and greater ones invariably slink in after it. The greatest skill at cards is to know when to discard; the smallest of current trumps is worth more than the ace of trumps of the last game. When in doubt, follow the suit of the wise and prudent; sooner or later they will win the odd trick.
31. Choose the lucky and avoid the unlucky. Bad luck is usually the penalty of folly, and no disease is so contagious to those who share in it. Never open the door to a lesser evil, for other and greater ones invariably sneak in after it. The greatest skill at cards is knowing when to discard. The smallest trump of the current game is worth more than the ace of trumps of the last one. When in doubt, follow the suit of the wise and prudent. Sooner or later they will win the odd trick.
32. Have the Reputation of being Gracious. ’Tis the chief glory of the high and mighty to be gracious, a prerogative of kings to conquer universal goodwill. That is the great advantage of a commanding position—to be able to do more good than others. Those make friends who do friendly acts. On the other hand, there are some who lay themselves out for not being gracious, not on account of the difficulty, but from a bad disposition. In all things they are the opposite of Divine grace.
32. Cultivate a reputation for graciousness. The greatest honor for those in power is to be gracious. It's a royal privilege to win universal goodwill. This is the key advantage of a leadership position: the ability to do more good than others. Those who perform kind acts make friends. Conversely, some people deliberately avoid being gracious, not because it's difficult, but due to a poor attitude. In all aspects, they are the antithesis of Divine grace.
33. Know how to Withdraw. If it is a great lesson in life to know how to deny, it is a still greater to know how to deny oneself as regards both affairs and persons. There are extraneous occupations which eat away precious time. To be occupied in what does not concern you is worse than doing nothing. It is not enough for a careful man not to interfere with others, he must see that they do not interfere with him. One is not obliged to belong so much to all as not to belong at all to oneself. So with friends, their help should not be abused or more demanded from them than they themselves will grant. All excess is a failing, but above all in personal intercourse. A wise moderation in this best preserves the goodwill and esteem of all, for by this means that precious boon of courtesy is not gradually worn away. Thus you preserve your genius free to select the elect, and never sin against the unwritten laws of good taste.
33. Know when to step back. It's crucial to know when to say no, but it's even more important to know when to step back from both situations and people. Some activities waste valuable time. Engaging in matters that don't concern you is worse than idleness. A prudent person not only avoids interfering with others but also ensures they don't interfere with them. You shouldn't be so available to everyone that you neglect yourself. The same applies to friendships. Don't overuse their support or ask more of them than they're willing to give. Excess in anything is a flaw, especially in personal relationships. Practicing wise moderation helps maintain goodwill and respect from others, preventing the erosion of that precious quality of courtesy. This approach allows you to freely choose your inner circle and never violate the unspoken rules of good taste.
34. Know your strongest Point—your pre-eminent gift; cultivate that and you will assist the rest. Every one would have excelled in something if he had known his strong point. Notice in what quality you surpass, and take charge of that. In some judgment excels, in others valour. Most do violence to their natural aptitude, and thus attain superiority in nothing. Time disillusionises us too late of what first flattered the passions.
34. Know your strongest point, your outstanding gift. Cultivate it and you will help all the rest. Everyone would have excelled in something if he had known his strong point. Notice which quality you excel in, and take charge of it. In some people judgment excels, in others courage. Most people force themselves against their natural aptitude, and so reach superiority in nothing. Time shows us too late the falseness of what first flattered our passions.
35. Think over Things, most over the most Important. All fools come to grief from want of thought. They never see even the half of things, and as they do not observe their own loss or gain, still less do they apply any diligence to them. Some make much of what imports little and little of much, always weighing in the wrong scale. Many never lose their common sense, because they have none to lose. There are matters which should be observed with the closest attention of the mind, and thenceforth kept in its lowest depths. The wise man thinks over everything, but with a difference, most profoundly where there is some profound difficulty, and thinks that perhaps there is more in it than he thinks. Thus his comprehension extends as far as his apprehension.
35. Consider matters carefully, especially the most crucial ones. Fools suffer from a lack of reflection. They see only a fraction of the situation and fail to recognize their own gains or losses, let alone address them diligently. Some overemphasize trivial matters while undervaluing important ones, always misjudging priorities. Many never lose their common sense simply because they have none to begin with. Certain issues demand our utmost mental focus and should be stored in the deepest recesses of our minds. A wise person contemplates everything, but discriminately—devoting the most thought to complex problems, and considering that there may be more to understand than initially apparent. In this way, their comprehension grows alongside their awareness.
36. In Acting or Refraining, weigh your Luck. More depends on that than on noticing your temperament. If he is a fool who at forty applies to Hippocrates for health, still more is he one who then first applies to Seneca for wisdom. It is a great piece of skill to know how to guide your luck even while waiting for it. For something is to be done with it by waiting so as to use it at the proper moment, since it has periods and offers opportunities, though one cannot calculate its path, its steps are so irregular. When you find Fortune favourable, stride boldly forward, for she favours the bold and, being a woman, the young. But if you have bad luck, keep retired so as not to redouble the influence of your unlucky star.
36. In both action and inaction, consider your fortune. It matters more than your temperament. A person who seeks health from Hippocrates at forty is foolish, but even more so is one who turns to Seneca for wisdom at that age. It's a great skill to know how to guide your luck while waiting for it. There's value in waiting to seize the right moment, as luck has its cycles and opportunities, though its course is unpredictable and irregular. When fortune smiles upon you, move forward boldly; it favors the brave and, like a woman, the young. But in times of misfortune, lie low to avoid amplifying your bad luck.
37. Keep a Store of Sarcasms, and know how to use them. This is the point of greatest tact in human intercourse. Such sarcasms are often thrown out to test men's moods, and by their means one often obtains the most subtle and penetrating touchstone of the heart. Other sarcasms are malicious, insolent, poisoned by envy or envenomed by passion, unexpected flashes which destroy at once all favour and esteem. Struck by the slightest word of this kind, many fall away from the closest intimacy with superiors or inferiors which could not be the slightest shaken by a whole conspiracy of popular insinuation or private malevolence. Other sarcasms, on the other hand, work favourably, confirming and assisting one's reputation. But the greater the skill with which they are launched, the greater the caution with which they should be received and the foresight with which they should he foreseen. For here a knowledge of the evil is in itself a means of defence, and a shot foreseen always misses its mark.
37. Keep a store of sarcasms, and know how to use them. This is the point of greatest tact in human dealings. Such sarcasms are often thrown out to test people's moods, and through them one often gets the subtlest and most penetrating test of the heart. Other sarcasms are malicious and insolent, poisoned by envy or envenomed by passion. They are unexpected flashes that destroy all favor and esteem at once. Struck by the slightest word of this kind, many people fall out of the closest intimacy with superiors or inferiors. Yet that intimacy could not have been shaken in the least by a whole conspiracy of popular gossip or private malice. Other sarcasms, on the other hand, work favorably, confirming and helping one's reputation. But the greater the skill with which they are launched, the greater the caution with which they should be received, and the foresight with which they should be anticipated. For here, knowing the evil is itself a means of defense, and a shot foreseen always misses its mark.
38. Leave your Luck while Winning. All the best players do it. A fine retreat is as good as a gallant attack. Bring your exploits under cover when there are enough, or even when there are many of them. Luck long lasting was ever suspicious; interrupted seems safer, and is even sweeter to the taste for a little infusion of bitter-sweet. The higher the heap of luck, the greater the risk of a slip, and down comes all. Fortune pays you sometimes for the intensity of her favours by the shortness of their duration. She soon tires of carrying any one long on her shoulders.
38. Quit while you're ahead. All the best players do this. A skillful retreat is as valuable as a bold attack. Secure your gains when you've achieved enough, or even when you've exceeded expectations. Prolonged success always raises suspicion; intermittent success feels safer and is more satisfying with its mix of ups and downs. The higher your success climbs, the greater the risk of a fall, and everything can come crashing down. Fortune sometimes compensates for the intensity of her favors by making them short-lived. She quickly tires of carrying anyone on her shoulders for too long.
39. Recognise when Things are ripe, and then enjoy them. The works of nature all reach a certain point of maturity; up to that they improve, after that they degenerate. Few works of art reach such a point that they cannot be improved. It is an especial privilege of good taste to enjoy everything at its ripest. Not all can do this, nor do all who can know this. There is a ripening point too for fruits of intellect; it is well to know this both for their value in use and for their value in exchange.
39. Recognize when things are at their peak and savor them. Nature's creations all reach a point of perfection; they improve until that moment, then decline. Few human-made works achieve such a state that they can't be enhanced. It's a special gift to appreciate everything at its finest. Not everyone can do this, nor do all who can realize it. Ideas and knowledge also have their prime; understanding this is valuable for both practical use and sharing with others.
40. The Goodwill of People. ’Tis much to gain universal admiration; more, universal love. Something depends on natural disposition, more on practice: the first founds, the second then builds on that foundation. Brilliant parts suffice not, though they are presupposed; win good opinion and ’tis easy to win goodwill. Kindly acts besides are required to produce kindly feelings, doing good with both hands, good words and better deeds, loving so as to be loved. Courtesy is the politic witchery of great personages. First lay hand on deeds and then on pens; words follow swords; for there is goodwill to be won among writers, and it is eternal.
40. Gaining universal admiration and love. It's a great achievement to win universal admiration, but even greater to earn universal love. This depends partly on natural disposition and more on practice: the former lays the groundwork, while the latter builds upon it. Brilliant qualities are necessary but not sufficient; they're merely the starting point. Once you've earned a good reputation, it becomes easier to win goodwill. Kind actions are essential to inspire warm feelings in others. Do good with both hands: use kind words and even better deeds, loving others so that you may be loved in return. Courtesy is the political magic of influential people. First, focus on actions, then on writing; words follow deeds. There's goodwill to be won among writers as well, and it lasts forever.
41. Never Exaggerate. It is an important object of attention not to talk in superlatives, so as neither to offend against truth nor to give a mean idea of one's understanding. Exaggeration is a prodigality of the judgment which shows the narrowness of one's knowledge or one's taste. Praise arouses lively curiosity, begets desire, and if afterwards the value does not correspond to the price, as generally happens, expectation revolts against the deception, and revenges itself by under-estimating the thing recommended and the person recommending. A prudent man goes more cautiously to work, and prefers to err by omission than by commission. Extraordinary things are rare, therefore moderate ordinary valuation. Exaggeration is a branch of lying, and you lose by it the credit of good taste, which is much, and of good sense, which is more.
41. Never exaggerate. It is important to take care not to talk in superlatives, so that you neither offend against truth nor give a poor idea of your understanding. Exaggeration is a squandering of judgment, and it shows the narrowness of your knowledge or your taste. Praise arouses lively curiosity and creates desire. If the value afterward does not match the price, as usually happens, expectation rebels against the deception. It takes revenge by underrating both the thing recommended and the person who recommended it. A prudent person goes to work more cautiously, and would rather err by saying too little than by saying too much. Extraordinary things are rare, so keep your ordinary valuations moderate. Exaggeration is a branch of lying. By it you lose your credit for good taste, which is much, and for good sense, which is more.
42. Born to Command. It is a secret force of superiority not to have to get on by artful trickery but by an inborn power of rule. All submit to it without knowing why, recognising the secret vigour of connatural authority. Such magisterial spirits are kings by merit and lions by innate privilege. By the esteem which they inspire, they hold the hearts and minds of the rest. If their other qualities permit, such men are born to be the prime motors of the state. They per-form more by a gesture than others by a long harangue.
42. Born to command. It is a secret power of superiority to get ahead not by artful trickery but by an inborn power to rule. Everyone submits to it without knowing why, recognizing the secret force of natural authority. Such commanding spirits are kings by merit and lions by inborn privilege. By the esteem they inspire, they hold the hearts and minds of others. If their other qualities allow, such men are born to be the prime movers of the state. They achieve more with a gesture than others do with a long speech.
43. Think with the Few and speak with the Many. By swimming against the stream it is impossible to remove error, easy to fall into danger; only a Socrates can undertake it. To dissent from others' views is regarded as an insult, because it is their condemnation. Disgust is doubled on account of the thing blamed and of the person who praised it. Truth is for the few, error is both common and vulgar. The wise man is not known by what he says on the house-tops, for there he speaks not with his own voice but with that of common folly, however much his inmost thoughts may gainsay it. The prudent avoid being contradicted as much as contradicting: though they have their censure ready they are not ready to publish it. Thought is free, force cannot and should not be used to it. The wise man therefore retires into silence, and if he allows himself to come out of it, he does so in the shade and before few and fit persons.
43. Think with the few and speak with the many. By swimming against the current, it is impossible to remove error and easy to fall into danger. Only a Socrates can undertake it. Disagreeing with other people's views is taken as an insult, because it condemns them. The offense is doubled, once for the thing criticized and once for the person who praised it. Truth is for the few. Error is both common and belongs to the crowd. You cannot know a wise man by what he says on the rooftops. There he speaks not with his own voice but with the voice of common folly, however much his inmost thoughts may contradict it. The prudent avoid being contradicted as much as contradicting. Though they have their criticism ready, they are not ready to publish it. Thought is free. Force cannot and should not be used on it. So the wise man retreats into silence. If he lets himself come out of it, he does so in the shade, before a few fitting people.
44. Sympathy with great Minds. It is an heroic quality to agree with heroes. ’Tis like a miracle of nature for mystery and for use. There is a natural kinship of hearts and minds: its effects are such that vulgar ignorance scents witchcraft. Esteem established, goodwill follows, which at times reaches affection. It persuades without words and obtains without earning. This sympathy is sometimes active, sometimes passive, both alike felicific; the more so, the more sublime. ’Tis a great art to recognise, to distinguish and to utilise this gift. No amount of energy suffices without that favour of nature.
44. Sympathy with great minds. It's a heroic quality to agree with heroes. This alignment is like a miracle of nature, both mysterious and useful. There's a natural kinship between hearts and minds; its effects are so powerful that the ignorant might mistake it for witchcraft. Once esteem is established, goodwill follows, sometimes even developing into affection. This sympathy persuades without words and gains favor without effort. It can be active or passive, both equally rewarding, especially when connected to the sublime. Recognizing, distinguishing, and utilizing this gift is a great skill. No amount of effort can compensate for the absence of this natural favor.
45. Use, but do not abuse, Cunning. One ought not to delight in it, still less to boast of it. Everything artificial should be concealed, most of all cunning, which is hated. Deceit is much in use; therefore our caution has to be redoubled, but not so as to show itself, for it arouses distrust, causes much annoy, awakens revenge, and gives rise to more ills than you would imagine. To go to work with caution is of great advantage in action, and there is no greater proof of wisdom. The greatest skill in any deed consists in the sure mastery with which it is executed.
45. Use cunning, but do not abuse it. One should not delight in it, still less boast of it. Everything artificial should be hidden, cunning most of all, because it is hated. Deceit is widely used, so our caution must be doubled. But the caution must not show itself, for then it arouses distrust, causes much annoyance, provokes revenge, and gives rise to more harm than you would imagine. Acting with caution is a great advantage, and there is no greater proof of wisdom. The greatest skill in any deed lies in the sure mastery with which it is carried out.
46. Master your Antipathies. We often allow ourselves to take dislikes, and that before we know anything of a person. At times this innate yet vulgar aversion attaches Itself to eminent personalities. Good sense masters this feeling, for there is nothing more discreditable than to dislike those better than ourselves. As sympathy with great men en-nobles us, so dislike to them degrades us.
46. Overcome your prejudices. We often form instant dislikes, even before knowing someone. Sometimes this instinctive yet base aversion targets distinguished individuals. Wisdom overcomes such feelings, as there's nothing more shameful than disliking those who surpass us. Just as admiring great people elevates us, despising them diminishes us.
47. Avoid "Affairs of Honour"—one of the chiefest aims of prudence. In men of great ability the extremes are kept far asunder, so that there is a long distance between them, and they always keep in the middle of their caution, so that they take time to break through it. It is easier to avoid such affairs than to come well out of them. They test our judgment; it is better to avoid them than to conquer in them. One affair of honour leads to another, and may lead to an affair of dishonour. There are men so constituted by nature or by nation that they easily enter upon such obligations. But for him that walks by the light of reason, such a matter requires long thinking over. There is more valour needed not to take up the affair than to conquer in it. When there is one fool ready for the occasion, one may excuse oneself from being the second.
47. Avoid "affairs of honor," quarrels over a point of honor. This is one of the chief aims of prudence. In people of great ability, the extremes are kept far apart, with a long distance between them. Such people always stay in the middle of their caution, so it takes them a long time to break out of it. It is easier to avoid such affairs than to come out of them well. They test our judgment, and it is better to avoid them than to win them. One affair of honor leads to another, and may lead to an affair of dishonor. Some people are so made by nature or by nation that they take on such obligations easily. But for anyone who walks by the light of reason, such a matter needs long thought. It takes more courage not to take up the affair than to win it. When there is already one fool ready for the occasion, you may excuse yourself from being the second.
48. Be Thorough. How much depends on the person. The interior must be at least as much as the exterior. There are natures all frontage, like houses that for want of means have the portico of a palace leading to the rooms of a cottage. It is no use boring into such persons, although they bore you, for conversation flags after the first salutation. They prance through the first compliments like Sicilian barbs, but silence soon succeeds, for the flow of words soon ceases where there is no spring of thoughts. Others may be taken in by them because they themselves have but a view of the surface, but not the prudent, who look within them and find nothing there except material for scorn.
48. Be thorough. The depth of a person varies. One's inner qualities should match or exceed their outward appearance. Some people are all facade, like mansions with grand entrances leading to modest interiors. It's pointless to probe such individuals, even if they irritate you. Conversation with them dies after initial pleasantries. They start off energetically but quickly run out of steam, as their words lack substance. While shallow people might be impressed by this, the wise see through the act. Looking deeper, they find nothing of value and only feel contempt.
49. Observation and Judgment. A man with these rules things, not they him. He sounds at once the profoundest depths; he is a phrenologist by means of physiognomy. On seeing a person he understands him and judges of his inmost nature. From a few observations he deciphers the most hidden recesses of his nature. Keen observation, subtile insight, judicious inference: with these he discovers, notices, grasps, and comprehends everything.
49. Observation and judgement. A person guided by these principles controls situations rather than being controlled by them. They quickly grasp the essence of things and can read people's character through their appearance. Upon meeting someone, they understand and assess their innermost nature. With just a few observations, they decipher the most hidden aspects of a person's character. Sharp observation, subtle insight, and sound reasoning allow them to discover, notice, understand, and comprehend everything.
50. Never lose Self-respect, or be too familiar with oneself. Let your own right feeling be the true standard of your rectitude, and owe more to the strictness of your own self-judgment than to all external sanctions. Leave off anything unseemly more from regard for your own self-respect than from fear of external authority. Pay regard to that and there is no need of Seneca's imaginary tutor.
50. Never lose self-respect or become too casual with yourself. Let your own moral compass be the true measure of your integrity, and hold yourself to a higher standard than any external rules. Avoid inappropriate behavior more out of self-respect than fear of others' judgment. If you maintain this self-regard, you won't need an imaginary mentor to guide your actions.