Frases de Bernard le Bovier de Fontenelle

car les hommes se trompent ; et les grands hommes reconnaissent qu'ils se sont trompés.
Èloge du P. Malebranche, in: Oeuvres de Fontenelle‎ - Tome Premier, Página 212 http://books.google.com.br/books?id=GZMGAAAAQAAJ&pg=RA2-PA212, de Fontenelle (Bernard Le Bovier), Georges-Bernard Depping - Publicado por A. Berlin, 1818

Celui qui ne perd pas de temps en a beaucoup.
Bernard le Bovier de Fontenelle, como citado em "Dictionnaire de maximes; ou, Choix de maximes, pensées, sentences, réflexions et définitions, extraites des moralistes et des écrivains tant anciens que modernes" - Página 473 http://books.google.com.br/books?id=L3o9AAAAYAAJ&pg=PA473, Joseph François Gabriel Hennequin - A.J. Kilian, 1828 - 520 páginas

Variante: Só raramente conseguimos que nos amem, mas é sempre possível fazer com que nos estimem.

Variante: A economia, que é uma virtude, é uma necessidade na pobreza, um acto de juízo na mediania, e na opulência um vício.

The History of Oracles, and the Cheats of the Pagan Priests (1688)
Contexto: It was to little purpose to excuse the matter, by saying, that the badness of the Verses was a kind of Testimony that they were made by a God, who nobly scorn'd to be tyed up to rules and to be confined to the Beauty of a Style. For this made no impression upon the Philosophers; who, to turn this answer into ridicule, compared it to the Story of a Painter, who being hired to draw the Picture of a Horse tumbling on his Back upon the ground, drew one running full speed: and when he was told, that this was not such a Picture as was bespoke, he turned it upside down, and then ask'd if the Horse did not tumble upon his back now. Thus these Philosophers jeered such Persons, who by a way of arguing that would serve both ways, could equally prove that the Verses were made by a God, whether they were good or bad.<!--pp. 219-220

The History of Oracles, and the Cheats of the Pagan Priests (1688)
Contexto: But why then did the Ancient Priestesses always answer in Verse?... To this Plutarch replies... That even the Ancient Priestesses did now and then speak in Prose. And besides this, in Old times all People were born Poets.... [T]hey had no sooner drank a little freely, but they made Verses; they had no sooner cast their eyes on a Handsom Woman, but they were all Poesy, and their very common discourse fell naturally into Feet and Rhime: So that their Feasts and their Courtships were the most delectable things in the World. But now this Poetick Genius has deserted Mankind: and tho' our passions be as ardent... yet Love at present creeps in humble prose.... Plutarch gives us another reason... that the Ancients wrote always in Verse, whether they treated of Religion, Morality, Natural Philosophy or Astrology. Orpheus and Hesiod, whom every body acknowledges for Poets, were Philosophers also: and Parmenides, Xenophanes, Empedocles, Eudoxus, and Thales... [the] Philosophers, were Poets too. It is very strange indeed that Poetry should be elder Brother to Prose... but it is very probable... precepts... were shap'd into measured lines, that they might be the more easily remembred: and therefore all their Laws and their rules of Morality were in Verse. By this we may see that Poetry had a much more serious beginning than is usually imagin'd, and that the Muses have of late days mightily deviated from their original Gravity.<!--pp. 207-209

The History of Oracles, and the Cheats of the Pagan Priests (1688)
Contexto: But why then did the Ancient Priestesses always answer in Verse?... To this Plutarch replies... That even the Ancient Priestesses did now and then speak in Prose. And besides this, in Old times all People were born Poets.... [T]hey had no sooner drank a little freely, but they made Verses; they had no sooner cast their eyes on a Handsom Woman, but they were all Poesy, and their very common discourse fell naturally into Feet and Rhime: So that their Feasts and their Courtships were the most delectable things in the World. But now this Poetick Genius has deserted Mankind: and tho' our passions be as ardent... yet Love at present creeps in humble prose.... Plutarch gives us another reason... that the Ancients wrote always in Verse, whether they treated of Religion, Morality, Natural Philosophy or Astrology. Orpheus and Hesiod, whom every body acknowledges for Poets, were Philosophers also: and Parmenides, Xenophanes, Empedocles, Eudoxus, and Thales... [the] Philosophers, were Poets too. It is very strange indeed that Poetry should be elder Brother to Prose... but it is very probable... precepts... were shap'd into measured lines, that they might be the more easily remembred: and therefore all their Laws and their rules of Morality were in Verse. By this we may see that Poetry had a much more serious beginning than is usually imagin'd, and that the Muses have of late days mightily deviated from their original Gravity.<!--pp. 207-209

The History of Oracles, and the Cheats of the Pagan Priests (1688)
Contexto: [A]bout the time of Alexander the Great, a little before Pyrrhus's days, there appear'd in Greece certain great Sects of Philosophers, such as the Peripateticks and Epicureans, who made a mock of Oracles. The Epicureans especially made sport with the paltry Poetry that came from Delphos. For the Priests hammered out their Verses as well as they could, and they often times committed faults against the common Rules of Prosodia. Now those Fleering Philosophers were mightily concerned that Apollo, the very God of Poetry, should come so far behind Homer, who was but a meer mortal, and was beholding to the same Apollo for his inspirations.<!--p. 220

The History of Oracles, and the Cheats of the Pagan Priests (1688)
Contexto: So that at length the Priests of Delphos being quite baffled with the railleries of those learned Wits, renounced all Verses, at least as to the speaking them from the Tripos; for there were still some Poets maintain'd in the Temple, who at leisure turned into Verse, what the Divine fury had inspired the Pythian Priestess withal in Prose. It was very pretty, that Men could not be contented to take the Oracle just as it came piping hot from the Mouth of their God. But perhaps, when they had come a great way for it, they thought it would look silly to carry home an Oracle in Prose.<!--pp. 221-222

Elements de la géométrie de l'infini (1727) as quoted by Amir R. Alexander, Geometrical Landscapes: The Voyages of Discovery and the Transformation of Mathematical Practice (2002) citing Michael S. Mahoney, "Infinitesimals and Transcendent Relations: The Mathematics of Motion in the Late Seventeenth Century" in Reappraisals of the Scientific Revolution, ed. David C. Lindberg, Robert S. Westman (1990)

p, 125
The History of Oracles, and the Cheats of the Pagan Priests (1688)

"The Utility of Mathematics," i.e. "Préface sur l'utitlité des mathématiques et de la physique et sur les travaux de le Académie des Sciences," Œuvres de Monsieur de Fontenelle (1753) Vol. 6, pp.37-50, as quoted by Herbert Butterfield, The Origins of Modern Science 1300-1800 (1949).

p, 125
The History of Oracles, and the Cheats of the Pagan Priests (1688)

p, 125
The History of Oracles, and the Cheats of the Pagan Priests (1688)

Conversations with a Lady on the Plurality of Worlds or Etretiens sur la Pluralité des Mondes (1686) as quoted by Mark Brake, Alien Life Imagined: Communicating the Science and Culture of Astrobiology (2012)

1792) as quoted by I. Bernard Cohen, Revolution in Science (1985