Great comments by well-known philosopher John Locke, from Chapter XIX of his famous Essay Concerning Human Understanding, talking about how the love of truth creates a motivation to avoid forming beliefs and making claims beyond what the evidence warrants.
The version below is the one found on the Era of Great Voyages website. I've removed the headings.
1. He that would seriously set upon the search of truth ought in the first place to prepare his mind with a love of it. For he that loves it not will not take much pains to get it; nor be much concerned when he misses it. There is nobody in the commonwealth of learning who does not profess himself a lover of truth: and there is not a rational creature that would not take it amiss to be thought otherwise of. And yet, for all this, one may truly say, that there are very few lovers of truth, for truth's sake, even amongst those who persuade themselves that they are so. How a man may know whether he be so in earnest, is worth inquiry: and I think there is one unerring mark of it, viz. The not entertaining any proposition with greater assurance than the proofs it is built upon will warrant. Whoever goes beyond this measure of assent, it is plain, receives not the truth in the love of it; loves not truth for truth's sake, but for some other bye-end. For the evidence that any proposition is true (except such as are self-evident) lying only in the proofs a man has of it, whatsoever degrees of assent he affords it beyond the degrees of that evidence, it is plain that all the surplusage of assurance is owing to some other affection, and not to the love of truth: it being as impossible that the love of truth should carry my assent above the evidence there is to me that it is true, as that the love of truth should make me assent to any proposition for the sake of that evidence which it has not, that it is true: which is in effect to love it as a truth, because it is possible or probable that it may not be true. In any truth that gets not possession of our minds by the irresistible light of self-evidence, or by the force of demonstration, the arguments that gain it assent are the vouchers and gage of its probability to us; and we can receive it for no other than such as they deliver it to our understandings. Whatsoever credit or authority we give to any proposition more than it receives from the principles and proofs it supports itself upon, is owing to our inclinations that way, and is so far a derogation from the love of truth as such: which, as it can receive no evidence from our passions or interests, so it should receive no tincture from them.
2. The assuming an authority of dictating to others, and a forwardness to prescribe to their opinions, is a constant concomitant of this bias and corruption of our judgments. For how almost can it be otherwise, but that he should be ready to impose on another's belief, who has already imposed on his own? Who can reasonably expect arguments and conviction from him in dealing with others, whose understanding is not accustomed to them in his dealing with himself? Who does violence to his own faculties, tyrannizes over his own mind, and usurps the prerogative that belongs to truth alone, which is to command assent by only its own authority, i.e. by and in proportion to that evidence which it carries with it. . . .
4. Reason is natural revelation, whereby the eternal Father of light and fountain of all knowledge, communicates to mankind that portion of truth which he has laid within the reach of their natural faculties: revelation is natural reason enlarged by a new set of discoveries communicated by God immediately; which reason vouches the truth of, by the testimony and proofs it gives that they come from God. So that he that takes away reason to make way for revelation, puts out the light of both, and does much what the same as if he would persuade a man to put out his eyes, the better to receive the remote light of an invisible star by a telescope.
'An elephant in its bath'
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