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William James, in a letter to Mrs. Henry Whitman dated June 7, 1899 (HT: Zena Hitz, who offered it as the concluding epigraph to her wonderful Lost in Thought:The Hidden Pleasures of an Intellectual Life):

As for me, my bed is made: I am against bigness and greatness in all their forms, and with the invisible molecular forces that work from individual to individual, stealing in through the crannies of the world like so many soft rootlets, or like the capillary oozing of water, and yet rending the hardest monuments of men’s pride, if you give them time. The bigger the unit you deal with, the hollower, the more brutal, the more mendacious is the life displayed. So I am against all big organizations as such, national ones first and foremost; against all big successes and big results; and in favor of the eternal forces of truth which always work in the individual and immediately unsuccessful way, under-dogs always, till history comes, long after they are dead, and puts them on the top.

I one thousand percent endorse this sentiment. If there were a petition with these words, I would sign it. If a campaign with this slogan (admittedly not the most catchy), I’d support it. If a charity with this mission, I’d give to it. I make it my mission to oppose bigness and greatness in all their forms.

Martha Nussbaum:

There is a kind of striving that is appropriate to a human life; and there is a kind of striving that consists in trying to depart from that life to another life. This is what hubris is–the failure to comprehend what sort of life one has actually got, the failure to live within its limits…the failure, being mortal, to think mortal thoughts. Correctly understood, the injunction to avoid hubris is not a penance or denial–it is an instruction as to where the valuable things for us are to be found.

Ellen Davis (HT: Wesley Hill):

Cultivating unsettledness about biblical language and unsettledness about our own—these are good reasons for studying Hebrew and Greek. But perhaps the best reason is the most obvious: reading in the original languages slows us down, and reading the text more slowly is essential for learning to love the Bible. As we know from other areas of experience, giving careful attention is not just an outcome of love; it is part of the process of growing in love. We love best those for whom we are obligated to give regular, often demanding, care: a child, an animal, a sick or elderly person, a plot of land or an old house. Inching patiently through the Greek or Hebrew text is best seen as ‘an act of charity’—ultimately, charity toward God. Poring over every syllable, frustration notwithstanding, we affirm the ages-old conviction of the faithful that these words of Scripture are indeed ‘some molten words perfected in an oven seven times.’

Leo Tolstoy, with some Ecclesiastes-style wisdom:

My question–that which at the age of fifty brought me to the verge of suicide–was the simplest of questions, lying in the soul of every man from the foolish child to the wisest elder: it was a question without an answer to which one cannot live, as I had found by experience. It was: ‘What will come of what I am doing today or shall do tomorrow? What will come of my whole life?’ Differently expressed, the question is: ‘Why should I live, why wish for anything, or do anything?’ It can also be expressed thus: ‘Is there any meaning in my life that the inevitable death awaiting me does not destroy?

Dorothy Sayers:

The one thing I am here to say to you is this: that it is worse than useless for Christians to talk about the importance of Christian morality, unless they are prepared to take their stand upon the fundamentals of Christian theology. It is a lie to say that dogma does not matter; it matters enormously. It is fatal to let people suppose that Christianity is only a mode of feeling; it is virtually necessary to insist that it is first and foremost a rational explanation of the universe. It is hopeless to offer Christianity as a vaguely idealistic aspiration of a simple and consoling kind; it is, on the contrary, a hard, tough, exacting, and complex doctrine, steeped in a drastic and uncompromising realism. And it is fatal to imagine that everybody knows quite well what Christianity is and needs only a little encouragement to practise it. The brutal fact is that in this Christian country not one person in a hundred has the faintest notion about what the church teaches about God or man or society or the person of Jesus Christ.