WIST Quotations

Hugo, Victor -- Last Day of a Condemned Man [Le Dernier Jour d’un Condamné], 1832 Preface (1829) [tr. Woolen (1992)]

Dave — Tue, 03 Nov 2026 00:08:17 +0000

But secondly, you say, “society must exact vengeance, and society must punish.” Wrong on both counts. Vengeance comes from the individual, and punishment from God.
Society is poised between the two. Punishment is too far above, and vengeance too far beneath it. Nothing so great or so petty can be appropriate. We must not “strike in vengeance” but improve by correction.

[Mais, reprend-on, — il faut que la société se venge, que la société punisse. — Ni l’un, ni l’autre. Se venger est de l’individu, punir est de Dieu.
La société est entre deux. Le châtiment est au-dessus d’elle, la vengeance au-dessous. Rien de si grand et de si petit ne lui sied. Elle ne doit pas “punir pour se venger”; elle doit corriger pour améliorer.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
Last Day of a Condemned Man [Le Dernier Jour d’un Condamné], 1832 Preface (1829) [tr. Woolen (1992)]

(Source (French)). Other translations:

But it is urged by the apologists for the penalty of death, that society must avenge itself -- society must punish. This is incorrect -- vengeance only belongs to the individual -- punishment to God. Society ought not to punish to avenge -- it should correct to ameliorate.
[tr. Reynolds (1840)]

They continue, “But society must avenge itself, society must punish.”
Neither one nor the other; vengeance is an individual act, and punishment belongs to God. Society is between the two; punishment is above its power, retaliation beneath it. Society should not punish, to avenge itself; it should correct, to ameliorate others!
[tr. Fleetwood (1840)]

But, they say, society must avenge itself; society must punish. Neither the one nor the other. To avenge belongs to the individual; punishment, to God.
Society is between the two. Punishment is above her; vengeance beneath. She uses nothing so great or so small. She should not "punish to avenge herself;" she should "correct to make better."
[tr. Ward (1896)]

But let’s continue. Society must take revenge, punish. It is neither one nor the other. Revenge is for the individual, punishment for God.
Society falls between the two. Punishment is above it, vengeance beneath. Neither something so great nor something so small befits it. It should not "punish to take revenge": it should correct in order to improve. [tr. Moncrieff (2009)]

Addison, Joseph -- Essay (1711-11-17), The Spectator, No. 225

Dave — Mon, 29 Dec 2025 19:25:11 +0000

There are many more shining qualities in the mind of man, but there is none so useful as discretion; it is this, indeed, which gives a value to all the rest, which sets them at work in their proper times and places, and turns them to the advantage of the person who is possessed of them. Without it, learning is pedantry, and wit impertinence; virtue itself looks like weakness; the best parts only qualify a man to be more sprightly in errors, and active to his own prejudice.

Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-11-17), The Spectator, No. 225

Cicero, Marcus Tullius -- De Legibus [On the Laws], Book 3, ch. 4 / sec. 11 (3.4/3.11) [Marcus] (c. 51 BC) [tr. Rudd (1998)]

Dave — Thu, 01 Jun 2023 18:15:44 +0000

If a person transgresses any of these rules, the penalty shall fit the crime.

[Quod quis earum rerum migrassit, noxiae poena par esto.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 3, ch. 4 / sec. 11 (3.4/3.11) [Marcus] (c. 51 BC) [tr. Rudd (1998)]

A variant on the Latin legal maxim, culpae poenae par esto, usually rendered "Let the punishment fit the crime" (see also Gilbert & Sullivan, The Mikado (1885)).

(Source (Latin)). Other translations:

If any one shall infringe any of these laws, let him bear the penalty.
[tr. Barham (1842)]

If any one shall infringe any of these laws, let him be liable to a penalty.
[tr. Barham/Yonge (1878)]

The punishment for violation of any of these laws shall fit the offense.
[tr. Keyes (1928)]

Whatever of these someone has violated, let the penalty be equivalent to the crime.
[tr. Zetzel (1999)]

Whatever of these matters someone departs from, let there be a penalty equal to the wrongdoing.
[tr. Fott (2013)]

Whatever someone has violated, let the punishment match the offense.
[Bartelett's]

Stevenson, Robert Louis -- “Reflections and Remarks on Human Life,” #6 (1878)

Dave — Mon, 20 Nov 2017 17:34:06 +0000

It is the mark of a good action that it appears inevitable in retrospect.

Robert Louis Stevenson (1850–1894) Scottish essayist, novelist, poet
“Reflections and Remarks on Human Life,” #6 (1878)

De Stael, Germaine -- Reflections on Suicide (1813)

Dave — Tue, 22 Aug 2017 00:46:03 +0000

I believe that happiness consists in having a destiny in keeping with our abilities. Our desires are things of the moment, often harmful even to ourselves; but our abilities are permanent, and their demands never cease.

Germaine de Staël (1766–1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Reflections on Suicide (1813)

Plutarch -- Parallel Lives, “Agisilaus” [tr. Dryden (1693)]

Dave — Tue, 08 Mar 2016 14:55:10 +0000

It is circumstance and proper measure that give an action its character, and make it either good or bad.

Plutarch (AD 46–127) Greek historian, biographer, essayist [Mestrius Plutarchos]
Parallel Lives, “Agisilaus” [tr. Dryden (1693)]

Sutherland, George -- Euclid v. Ambler Realty Co., 272 U.S. 365, 388 (1926)

Dave — Tue, 19 Aug 2014 12:36:19 +0000

A nuisance may be merely a right thing in the wrong place — like a pig in the parlor instead of the barnyard.

George Sutherland (1862–1942) Anglo-American jurist, Supreme Court Justice (1922–1938)
Euclid v. Ambler Realty Co., 272 U.S. 365, 388 (1926)

Aristotle -- Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 3, ch. 7 (3.7.5) / 1115b.19 (c. 325 BC) [tr. Crisp (2000)]

Dave — Mon, 21 Sep 2009 12:12:46 +0000

So the courageous person is the one who endures and fears — and likewise is confident about — the right things, for the right reason, in the right way, and at the right time.

[ὁ μὲν οὖν ἃ δεῖ καὶ οὗ ἕνεκα ὑπομένων καὶ φοβούμενος, καὶ ὡς δεῖ καὶ ὅτε, ὁμοίως δὲ καὶ θαρρῶν, ἀνδρεῖος.]

Aristotle (384–322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 3, ch. 7 (3.7.5) / 1115b.19 (c. 325 BC) [tr. Crisp (2000)]

(Source (Greek)). Other translations:

He is Brave then who withstands, and fears, and is bold, in respect of right objects, from a right motive, in right manner, and at right times.
[tr. Chase (1847), ch. 10]

He then who with the right end in view faces what he ought, and fears it, and does so as he ought, and when he ought, and who in a similar manner faces with confidence that which ought to be so faced, -- he is brave.
[tr. Williams (1869), sec. 52]

Thus he who faces and fears the right things for the right motive and in the right way and at the right time, and whose confidence is similarly right, is courageous.
[tr. Welldon (1892), ch. 10]

He, then, that endures and fears what he ought from the right motive, and in the right manner, and at the right time, and similarly feels confidence, is courageous.
[tr. Peters (1893)]

The man, then, who faces and who fears the right things and from the right motive, in the right way and from the right time, and who feels confidence under the corresponding conditions, is brave.
[tr. Ross (1908)]

The courageous man then is he that endures or fears the right things and for the right purpose and in the right manner and at the right time, and who shows confidence in a similar way.
[tr. Rackham (1934)]

So a person is courageous who endures and fears the things he should, in the way he should, when he should, and is similarly confident.
[tr. Reeve (1948)]

The brave man is the man who faces or fears the right thing for the right purpose in the right manner at the right moment.
[tr. J. Thomson (1953)]

So he who faces and fears those fearful things which he should, and for the right cause, and in the right manner, and at the right time, and who shows courage in a similar manner, is a brave man.
[tr. Apostle (1975)]

The man who faces and fears (or similarly feels confident about) the right things for the right reason and in the right way and at the right time is courageous.
[tr. Thomson/Tredennick (1976)]

Hence whoever stands firm against the right things and fears the right things, for the right end, at the right time, and is correspondingly confident, is the brave person.
[tr. Irwin/Fine (1995)]

He, then, who endures and fears what he ought and for the sake of what he ought, and in the way he ought and when, and who is similarly confident as well, is courageous.
[tr. Bartlett/Collins (2011)]

Aristotle -- Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 9 (2.9, 1109a.27) (c. 325 BC) [tr. Rackham (1934)]

Dave — Sun, 01 Feb 2004 19:00:00 +0000

So also anybody can become angry — that is easy, and so it is to give and spend money; but to be angry with or give money to the right person, and to the right amount, and at the right time, and for the right purpose, and in the right way — this is not within everybody’s power and is not easy; so that to do these things properly is rare, praiseworthy, and noble.

[οὕτω δὲ καὶ τὸ μὲν ὀργισθῆναι παντὸς καὶ ῥᾴδιον, καὶ τὸ δοῦναι ἀργύριον καὶ δαπανῆσαι: τὸ δ᾽ ᾧ καὶ ὅσον καὶ ὅτε καὶ οὗ ἕνεκα καὶ ὥς, οὐκέτι παντὸς οὐδὲ ῥᾴδιον: διόπερ τὸ εὖ καὶ σπάνιον καὶ ἐπαινετὸν καὶ καλόν.]

Aristotle (384–322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 9 (2.9, 1109a.27) (c. 325 BC) [tr. Rackham (1934)]

(Source (Greek)). Other translations:

Just so to be angry, to give money, and be expensive, is what any man can do, and easy: but to do these to the right person, in due proportion, at the right time, with a right object, and in the right manner, this is not as before what any man can do, nor is it easy; and for this cause goodness is rare, and praiseworthy, and noble.
[tr. Chase (1847)]

And so, too, to get angry is an easy matter, and in any man's power; or to give away money or to spend it: but to decide to whom to give it, and how large a sum, and when, and for what purpose, and how, is neither in every many's power, nor an easy matter. And hence it is that excellence herein is rare and praiseworthy and noble.
[tr. Williams (1869), sec. 37]

So too anybody can get angry -- that is an easy matter -- and anybody can give or spend money, but to give it to the right persons, to give the right amount of it and to give it at the right time and for the right cause and in the right way, this is not what anybody can do, nor is it easy. That is the reason why it is rare and laudable and noble to do well.
[tr. Welldon (1892)]

Thus anyone can be angry -- that is quite easy; anyone can give money away or spend it: but to do these things to the right person, to the right extent, at the right time, with the right object, and in the right manner, is not what everybody can do, and is by no means easy; and that is the reason why right doing is rare and praiseworthy and noble.
[tr. Peters (1893)]

So, too, anyone can get angry -- that is easy -- or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for everyone, nor is it easy; wherefore goodness is both rare and laudable and noble.
[tr. Ross (1908)]

In the same way, getting angry is also something everyone can do and something easy, as is giving or spending money. Determining whom to give it to, though, and how much, when, for the sake of what, and in what way -- that is no longer something everyone can do or something easy. That is why doing it well is a rare thing and a praiseworthy and noble one.
[tr. Reeve (1948)]

So, too, anyone can get angry or give money or spend it, and it is easy. But to give to the right person, the right amount, at the right time, for the right purpose, and in the right manner, this is not something anyone can do nor is it easy to do; and it is in view of this that excellence is rare and praiseworthy and noble.
[tr. Apostle (1975)]

So too it is easy to get angry -- anyone can do that -- or to give and spend money; but to feel or act towards the right person to the right extent at the right time for the right reason in the right way -- that is not easy, and it is not everyone that can do it. Hence to do these things well is a rare, laudable, and fine achievement.
[tr. Thomson/Tredennick (1976)]

So too anyone can get angry, or give and spend money -- these are easy, but doing them in relation to the right person, in the right amount, at the right time, with the right aim in view, and in the right way -- that is not something anyone can do, nor is it easy. This is why excellence in these things is rare, praiseworthy, and noble.
[tr. Crisp (2000)]

And so too, to become angry belongs to everyone and is an easy thing, as is also giving and spending money; but to whom [one ought to do so], how much, when for the sake fo what, and how -- these no longer belong to everyone nor are easy. Thus in fact acting well is rare, praiseworthy, and noble.
[tr. Bartlett/Collins (2011)]

Note that some translations paraphrase this only to speak of anger, e.g., Edith M. Leonard, et al., The Child: At Home and School (1944):

Anybody can become angry, that is easy; but to be angry with the right person, and to the right degree, and at the right time, for the right purpose, and in the right way, that is not within everybody's power and is not easy.