Quotations about:
bravery
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
And Sergeant Colon once again knew a secret about bravery. It was arguably a kind of enhanced cowardice — the knowledge that while death may await you if you advance it will be a picnic compared to the certain living hell that awaits should you retreat.
He that falls obstinate in his courage — Si succiderit, de genu pugnat — he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered.
The most valiant are sometimes the most unfortunate.
There are defeats more triumphant than victories.[Celuy qui tombe obstiné en son courage, si succiderit, de genu pugnat. Qui pour quelque danger de la mort voisine, ne relasche aucun point de son asseurance, qui regarde encores en rendant l’ame, son ennemy d’une veuë ferme & desdaigneuse, il est battu, non pas de nous, mais de la fortune: il est tué, non pas vaincu: les plus vaillans sont par fois les plus infortunez. Aussi y a-il des pertes triomphantes à l’envy des victoires.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)
The Latin phrase is from Seneca, De Provdentia [On Providence], 1.2. It means "If his legs fail him he fights on his knees."
Note this was inserted into this passage only in the final, 1595, edition, as was the final sentence (defeats greater than victories). The most-valiant/most-unfortunate sentence was an addition in the 1588 edition.
As examples of the concluding sentence, he goes on to compare great victories (Salamis, Plataea, Mycale, Sicily) to the "defeat" of Leonidas and his Spartans at Thermopylae.
Some editions use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.
(Source (French)). Alternate translations:Hee that obstinately faileth in his courage, Si succiderit, de genu pugnat. He that in danger of imminent death, is no whit danted in his assurednesse; he that in yeelding up his ghost beholdeth his enemie with a scornefull and fierce looke, he is vanquished, not by us, but by fortune: he is slaine, but not conquered. The most valiant, are often the most unfortunate. So are there triumphant losses in envie of victories.
[tr. Florio (1603)]He that falls obstinate in his courage -- Si succiderit, de genu pugnat; -- he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered; the most valiant are sometimes the most unfortunate. There are defeats more triumphant than victories.
[tr. Cotton (1686)]The man who falls obstinately courageous, si succiderit, de genu pugnat. He who does not flinch, be he in ever such imminent danger of death, and who, when giving up the ghost, looks his enemy in the face with a stern and disdainful countenance, he is conquered not by us, but by fortune; nay, he is killed, not conquered; the most valiant being sometimes the most unfortunate. There are actually some defeats which may compare even with victories for triumph.
[tr. Friswell (1868)]He who falls persistent in his will, si succiderit, de genu pugnat. He who abates no whit of his firmness and confidence for any danger form death not far away; he who, while yielding up his soul, still gazes at his foe with an unshrinking and disdainful eye -- he is beaten, not by us, but by fortune; he is killed, not conquered. The most valiant are sometimes the most unfortunate. So too there are defeats no less triumphant than victories.
[tr. Ives (1925)]He who falls obstinate in his courage, if he has fallen, he fights on his knees [Seneca]. He who relaxes none of his assurance, no matter how great the danger of imminent death; who, giving up his soul, still looks firmly and scornfully at his enemy -- he is beaten not by us, but by fortune; he is killed, not conquered.
The most valiant are sometimes the most unfortunate. Thus there are triumphant defeats that rival victories.
[tr. Frame (1943), 1.31]He who falls with a firm courage, "will, though fallen, fight on his knees." The man who yields no jot to his steadfastness for any threat of imminent death, who, as he yields up his soul, still gazes on his enemy with a firm and disdainful eye, is beaten not by us but by fortune; he is killed but he is not vanquished. The most valiant are sometimes the most unfortunate.
There are defeats, therefore, that are as splendid as victories.
[tr. Cohen (1958)]The man who is struck down but whose mind remains steadfast, "si succiderit, de genu pugnat," the man who relaxes none of his mental assurance when threatened with imminent death and who faces his enemy with inflexible scorn as he gives up the ghost is beaten by Fortune not by us: he is slain but not vanquished. Sometimes it is the bravest who may prove most unlucky. So there are triumphant defeats rivalling victories.
[tr. Screech (1987), 1.31]The man who falls, persevering in his courage, si succiderit, de genu pugnat. A man who does not relax any of his assurance despite the imminence of death -- who still gazes firmly and disdainfully at his enemy as he gives up the ghost -- is defeated not by us but by fortune'; he has been slain, not vanquished. Sometimes the most valiant are the most ill-fortuned. Thus there are triumphant defeats, rivaling victories.
[tr. Atkinson/Sices (2012)]
A man’s worth and reputation lie in the mind and in the will: his true honour is found there. Bravery does not consist in firm arms and legs but in firm minds and souls: it is not a matter of what our horse or our weapons are worth but of what we are.
[L’estimation & le prix d’un homme consiste au cœur & en la volonté: c’est là ou gist son vray honneur: la vaillance c’est la fermeté, non pas des jambes & des bras, mais du courage & de l’ame: elle ne consiste pas en la valeur de nostre cheval, ny de nos armes, mais en la nostre.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Screech (1987), 1.31]
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Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.
(Source (French)). Alternate translations:The reputation and worth of a man consisteth in his heart and will: therein consists true honour: Constancie is valour, not of armes and legs, but of minde and courage: it consisteth not in the spirit and courage of our horse, nor of our armes, but in ours.
[tr. Florio (1603)]The estimate and value of a man consist in the heart and in the will: there his true honour lies. Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
[tr. Cotton (1686)]The estimation and value of a man consist in the heart and the will; and therein lies his true honour. Valour is the stability, not of legs and arms, but of courage and the mind; it does not consist in the goodness of our horse, or our armour, but in ourselves.
[tr. Friswell (1868)]The estimate and value of a man consist in the heart and in the will: there his true honor lies. Valor is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms: but in our own.
[tr. Cotton/Hazlitt (1877)]A man's estimation and value depend on his heart and his will; that is where his true honour lives; valour is strength, not of arms and legs, but of the mind and the soul; it does not depend upon the worth of our horse or of our armour, but upon our own.
[tr. Ives (1925), 1.31]The worth and value of a man is in his heart and his will; there lies his real honor. Valor is the strength, not of legs and arms, but of heart and soul; it consists not in the worth of our horse or our weapons, but in our own.
[tr. Frame (1943), 1.31]A man’s value and reputation depend on his heart and his resolution; there his true honour lies. Valour is strength, not of leg or arm, but of the heart and soul; it lies not in the goodness of our horse or our weapons, but in our own.
[tr. Cohen (1958), 1.31]A man's value and worth are to be found in his heart and will: that is where his true honor lies. Valor is strength not of legs and arms but of heart and mind; it is not a matter of our horse's or our weapons' value, but of our own.
[tr. Atkinson/Sices (2012)]
So live, my boys, as brave men; and if fortune is adverse, front its blows with brave hearts.
[Quocirca vivite fortes
fortiaque adversis opponite pectora rebus.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 2 “Quae virtus et quanta,” l. 135ff (2.2.135-136) (30 BC) [tr. Wickham (1903)]
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Often misattributed to Cicero.
(Source (Latin)). Alternate translations:Live bravely then,
And in all troubles quit your selves like men.
[tr. A. B.; ed. Brome (1666)]Then live Resolv'd, my Sons, refuse to yield,
And when Fates press make Constancy your shield.
[tr. Creech (1684)]Then be not with your present lot deprest,
And meet the future with undaunted breast
[tr. Francis (1747)]Bear up then, Boys! and stem the adverse tide,
Patience your stay and providence your guide!
[tr. Howes (1845)]Wherefore, live undaunted; and oppose gallant breasts against the strokes of adversity.
[tr. Smart/Buckley (1853)]So, then, live bravely on, and bravely stem adversity's opposing stream.
[tr. Millington (1870)]Then live like men of courage, and oppose
Stout hearts to this and each ill wind that blows.
[tr. Conington (1874)]Live, then, as brave men, and with brave hearts confront the strokes of fate.
[tr. Fairclough (Loeb) (1926)]SO LIVE BRAVE LIVES: STAND UP TO THE BLOWS OF FATE!
[tr. Palmer Bovie (1959)]So then, live, live and endure.
Meet life's difficulties with strong, enduring hearts.
[tr. Fuchs (1977)]Good reason whereby you should be
happy and confront adversity
with an undaunted soul.
[tr. Alexander (1999)]Live as brave men,
then, standing chest to chest with changeful fate.
[tr. Matthews (2002)]So be brave
and bravely throw out your chest to meet the force of fate!
[tr. Rudd (2005 ed.)]So live bravely, as men
With brave hearts do, and confront the vagaries of fate.
[tr. Kline (2015)]
CLÉANTE: There’s true and false in piety, as in bravery,
And just as those whose courage shines the most
In battle, are the least inclined to boast,
So those whose hearts are truly pure and lowly
Don’t make a flashy show of being holy.[Il est de faux dévots ainsi que de faux braves:
Et, comme on ne voit pas qu’où l’honneur les conduit
Les vrais braves soient ceux qui font beaucoup de bruit,
Les bons et vrais dévots, qu’on doit suivre à la trace,
Ne sont pas ceux aussi qui font tant de grimace.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 1, sc. 6 (1669) [tr. Wilbur (1963)]
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(Source (French)). Alternate translations:There are Pretenders to Devotion as well as to Courage. And as we never find the truly Brave to be such as make much Noise wheresoever they are led by Honour, so the Good and truly Pious, who are worthy of our Imitation, are never those that deal much in Grimace.
[tr. Clitandre (1672)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave man make much noise where honour leads him, no more are the good and truly pious, whom we ought to follow, those who make so many grimaces.
[tr. Van Laun (1876)]Devotion, like courage, has its pretenders' and in the same way that the truly brave are not those who make the most noise where honour leads them, so the real and truly pious men whose example we ought to follow, are not those who affect such grimaces.
[tr. Wall (1879)]There are hypocrites in religion as well as pretenders to courage; and as we never find the truly brave to be such as make much noise wherever they are led. by honour, so the good and truly pious, who are worthy of our imitation, are never those who indulge in much show.
[tr. Mathew (1890)]There are pretenders to devotion as to courage; and even as those who are truly brave when honour calls are not those who make the most noise, so the good and truly pious, in whose footsteps we ought to follow, are not thoae who make so many grimaces.
[tr. Waller (1903), sc. 5]There are false heroes -- and false devotees;
And as true heroes never are the ones
Who make much noise about their deeds of honour,
Just so true devotees, whom we should follow,
Are not the ones who make so much vain show.
[tr. Page (1909)]There's false devotion like false bravery.
And as you see upon the field of honor
The really brave are not the noisiest ones,
The truly pious, whom we should imitate,
Are not the ones who show off their devotion.
[tr. Bishop (1957), sc. 5]Like courage, piety has its hypocrites.
Just as we see, where honor beckons most
The truly brave are not the ones who boast;
The truly pious people, even so,
Are not the ones who make the biggest show.
[tr. Frame (1967). sc. 5]If there's false courage, then, God knows,
There is false piety as well:
The brave man you can always tell
By how he doesn't rant and roar
And bluster, in the heat of war.
How may pious men be known?
They don't pull faces, sigh and groan.
[tr. Bolt (2002)]Look: some people pretend to be religious the way others pretend to be brave. We can recognize brave people by what honor has pushed them to do, but the truly pious, whom one should imitate, don't smirk and show off.
[tr. Steiner (2008)]The falsely devout are like the falsely brave;
And as we see that those who make the most noise
Are not the bravest when the moment comes,
So the truly good, the truly devout,
Are not the ones making all this racket about it.
[tr. Campbell (2013)]
MORE: Now listen, Will. And, Meg, you know I know you well, you listen too. God made the angels to show him splendour — as he made animals for innocence and plants for their simplicity. But Man he made to serve him wittily, in the tangle of his mind! If he suffers us to fall to such a case that there is no escaping, then we may stand to our tackle as best we can, and yes, Will, then we may clamour like champions — if we have the spittle for it. And no doubt it delights God to see splendour where he only looked for complexity. But it’s God’s part, not our own, to bring ourselves to that extremity! Our natural business lies in escaping.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 2 (1960)
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In Bolt's 1966 film adaptation, this takes place in a slightly different and is slightly shortened:MORE: Listen, Meg, God made the angels to show Him splendor, as He made animals for innocence and plants for their simplicity. But Man He made to serve Him wittily, in the tangle of his mind. If He suffers us to come to such a case that there is no escaping, then we may stand to our tackle as best we can, and, yes, Meg, then we can clamor like champions, if we have the spittle for it. But it's God's part, not our own, to bring ourselves to such a pass. Our natural business lies in escaping.
If you are brave too often, people will come to expect it of you.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
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MACBETH: If we should fail —
LADY MACBETH: We fail!
But screw your courage to the sticking-place,
And we’ll not fail.William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 1, sc. 7, l. 68ff (1.7.68-71) (1606)
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The sticking-place on a crossbow was where the bowstring was screwed or wound to prior to its bolt being shot.
The line was most famously revived by Howard Ashman in the lyrics to "The Mob Song [Kill the Beast]" in Beauty and the Beast (1991). Lin-Manuel Miranda also included the line (amidst many other Macbeth references) in Hamilton (2015), in the song "Take a Break."
Courage can’t see around corners but goes around them anyway.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 4 (1963)
(Source)
Piglet took Pooh’s arm, in case Pooh was frightened.
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 4 “Tiggers Don’t Climb Trees” (1928)
(Source)
And it is not always because of valour or chastity that men are valiant or women chaste.
[Et ce n’est pas toujours par valeur et par chasteté que les hommes sont vaillants et que les femmes sont chastes.]François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]
(Source)
Introduced in the 4th ed. (1665).
(Source (French)). Alternate translations:It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]
So this is my wish, a wish for me as much as it is a wish for you: in the world to come, let us be brave — let us walk into the dark without fear, and step into the unknown with smiles on our faces, even if we’re faking them.
And whatever happens to us, whatever we make, whatever we learn, let us take joy in it. We can find joy in the world if it’s joy we’re looking for, we can take joy in the act of creation.
So that is my wish for you, and for me. Bravery and joy.Neil Gaiman (b. 1960) British author, screenwriter, fabulist
Blog entry (2012-12-31), “My New Year’s Wish”
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Cowardice or Bravery is never racial. You find both in every Country. No country has a monopoly on Bravery; great deeds of heroism is liable to break out in the most unexpected places.
Will Rogers (1879-1935) American humorist
Article (1932-03-12), “Letter of a Self-Made Diplomat to His President,” Saturday Evening Post
Collected in More Letters of a Self-Made Diplomat to His President (1928) [ed. Steven Gragert].
Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
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Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.
(Source (Latin)). Alternate translations:Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]
Yield not to evils, but the bolder thou
Persist, defiant of misfortune’s frown,
And take the path thy Destinies allow.[Tu ne cede malis, sed contra audentior ito
Quam tua te fortuna sinet.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 95ff (6.95-96) [The Sybil] (29-19 BC) [tr. Taylor (1907), st. 15, ll. 12]
(Source)
Stoic maxim. There is argument as to whether it should be quam or qua, leading to some variations in translating the second half of the quotation.
(Source (Latin)). Alternate translations:Yet dangers fear not, but on bolder goe,
What course thy fortune grants
[tr. Ogilby (1649)]But thou, secure of soul, unbent with woes,
The more thy fortune frowns, the more oppose.
[tr. Dryden (1697)]Yield not under your sufferings, but encounter them with greater boldness than your fortune shall permit.
[tr. Davidson/Buckley (1854)]Yet still despond not, but proceed
Along the path where Fate may lead.
[tr. Conington (1866)]Yet yield not thou, but go more boldly on,
Where Fortune leads, till victory be won.
[tr. Cranch (1872), ll. 121-122]Yield not thou to distresses, but all the bolder go forth to meet them, as thy fortune shall allow thee way.
[tr. Mackail (1885)]But thou, yield not to any ill, but set thy face, and wend
The bolder where thy fortune leads.
[tr. Morris (1900)]Oh! yield not to thy woe, but front it ever,
And follow boldly whither Fortune calls.
[tr. Williams (1910)]Yield not thou to ills, but go forth to face them more boldly than thy Fortune shall allow thee!
[tr. Fairclough (1916)]Do not yield to evil,
Attack, attack, more boldly even than fortune
Seems to permit.
[tr. Humphries (1951)]But never give way to those evils: face them all the more boldly,
Using what methods your luck allows you.
[tr. Day-Lewis (1952)]Do not relent before distress, but be
far bolder than your fortune would permit.
[tr. Mandelbaum (1971), ll. 132-33]Never shrink from blows.
Boldly, more boldly where your luck allows,
Go forward, face them.
[tr. Fitzgerald (1981), ll. 143-45]You must not give way to these adversities but must face them all the more boldly wherever your fortune allows it.
[tr. West (1990)]Do not give way to misfortunes, meet them more bravely,
as your destiny allows.
[tr. Kline (2002)]Do not yield, but oppose your troubles
All the more boldly, as far as your fate
And fortune allow.
[tr. Lombardo (2005)]But never bow to suffering, go and face it,
all the bolder, wherever Fortune clears the way.
[tr. Fagles (2006), ll. 113-14]Don’t yield to evils, but go boldly forward
Where your fortune bids you.
[tr. @sentantiq (2018)]Don't give up at these misfortunes. Be as brave as Fortune lets you.
[tr. Bartsch (2021)]
ENOBARBUS: When valor preys on reason,
It eats the sword it fights with.William Shakespeare (1564-1616) English dramatist and poet
Antony and Cleopatra, Act 3, sc. 13, ll. 240ff (3.13.240-241) (1607)
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The gentleman admires rightness above all. A gentleman who possessed courage but lacked a sense of rightness would create political disorder, while a common person who possessed courage but lacked a sense of rightness would become a bandit.
[君子義以爲上、君子有勇而無義、爲亂、小人有勇而無義、爲盜]
[君子义以为上君子有勇而无义为乱小人有勇而无义为盗]Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 23 (17.23) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
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When asked if a gentleman (junzi) values valor. Annping Chin's notes suggest that the two uses of junzi are different: the first, speaking in general of a moral person, the second of a person of high status (vs the person of low status, xiaoren) following).
(Source (Chinese) 1, 2). Alternate translations:The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.
[tr. Legge (1861)]Righteousness he counts higher. A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman.
[tr. Jennings (1895)]A gentleman esteems what is right as of the highest importance. A gentleman who has valour, but is without a knowledge and love of what is right, is likely to commit a crime. A man of the people who has courage, but is without the knowledge and love of what is right, is likely to become a robber.
[tr. Ku Hung-Ming (1898)]Men of the superior class deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower class, with courage but without rectitude, who become robbers.
[tr. Soothill (1910)]The proper man puts equity at the top, if a gentleman have courage without equity it will make a mess; if a mean man have courage without equity he will steal.
[tr. Pound (1933)]A gentleman gives the first place to Right. If a gentleman has courage but neglects Right, he becomes turbulent. If a small man has courage but neglects Right, he becomes a thief.
[tr. Waley (1938)]The perfect gentleman is given to justice and assigns to it first place. If the perfect gentleman possesses courage but not justice, there will be disorders. In the case of the mean man, there will be burglaries.
[tr. Ware (1950), 17.21]For the gentleman it is morality that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand.
[tr. Lau (1979)]Rightness the gentleman regards as paramount; for if a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks a sense of right and wrong, he will commit burglary.
[tr. Dawson (1993), 17.21]A gentleman puts justice above everything. A gentleman who is brave but not just may become a rebel; a vulgar man who is brave but not just may become a bandit.
[tr. Leys (1997)]
The gentleman regards righteousness as supreme. A gentleman who possesses courage but wants righteousness will become rebel; a small man who possesses courage but wants righteousness will become a bandit. [tr. Huang (1997), 17.22]A gentleman stresses the righteousness as a top rule. If a gentleman has the braveness but no righteousness, will be disordered. If a mean person has the braveness but no righteousness, will be a robber.
[tr. Cai/Yu (1998), No. 463]In fact, the exemplary person gives first priority to appropriate conduct (yi). An exemplary person who is bold yet is lacking a sense of appropriateness will be unruly, while a petty person of the same cut will be a thief.
[tr. Ames/Rosemont (1998)]With the gentleman, right comes before all else. If a gentleman has courage but lacks a sense of right, he will make a rebellion. If a little man has courage but lacks a sense of right, he will become a thief.
[tr. Brooks/Brooks (1998), 17:21]The noble-minded honor Duty above all. In the noble-minded, courage without Duty leads to turmoil. In little people, courage without Duty leads to theft and robbery.
[tr. Hinton (1998), 17.22]The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
[tr. Watson (2007)]The gentleman (junzi) puts rightness at the top. If a man of high status (junzi) has courage but not a sense of rightness, he will create political upheaval. If a lowly man has courage but not a sense of rightness, he will turn to banditry.
[tr. Annping Chin (2014)]A Jun Zi's top objective is righteousness. If a Jun Zi has valor but acts against righteousness, he is prone to make trouble. If a Xiao Ren has valor but acts against righteousness, he is prone to commit crimes.
[tr. Li (2020)]
But a man can be physically courageous and morally craven.
Melvin B. Tolson (1898-1966) American poet, educator, columnist, politician
“Paul Robeson Rebels against Hollywood’s Dollars,” Caviar and Cabbage column, Washington Tribune (25 Mar 1939)
(Source)
He wishes that he, too, had a wound, a red badge of courage.
‘A time may come soon,’ said he, ‘when none will return. Then there will be need of valour without renown, for none shall remember the deeds that are done in the last defence of your homes. Yet the deeds will not be less valiant because they are unpraised.’
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 3: The Return of the King, Book 5, ch. 2 “The Passing of the Grey Company” [Aragorn to Éowyn] (1955)
(Source)
Fighting is like champagne. It goes to the heads of cowards as quickly as of heroes. Any fool can be brave on a battlefield when it’s be brave or else be killed.
Margaret Mitchell (1900-1949) American author and journalist.
Gone with the Wind, ch. 31 [Ashley] (1936)
(Source)
It takes more courage to live than to die; which is proved by the fact that so many more men die well than live well.
William Lyon Phelps (1865-1943) American educator and critic
Representative Plays by J. M. Barrie, Introduction, § 2 (1926)
(Source)
Courage is the thing. All goes if courage goes.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Speech (1922-05-03), “Courage,” Rectoral Address, University of St. Andrews, Scotland
(Source)
The brave dies perhaps two thousand deaths if he’s intelligent. He simply doesn’t mention them.
Ernest Hemingway (1899-1961) American writer
A Farewell to Arms, ch. 21 [Catherine] (1929)
(Source)
Referring to a common paraphrase of Shakespeare's Julius Caesar (2.2.34) "The coward dies a thousand deaths, the brave but one."
CAESAR: Cowards die many times before their deaths;
The valiant never taste of death but once.
Of all the wonders that I yet have heard,
It seems to me most strange that men should fear,
Seeing that death, a necessary end,
Will come when it will come.William Shakespeare (1564-1616) English dramatist and poet
Julius Caesar, Act 2, sc. 2, l. 34ff (2.2.34-39) (1599)
(Source)
The initial phrase has seemingly morphed in the retelling, though still being cited to Shakespeare: "A coward dies a thousand times before his death, but the valiant taste of death but once." This is the form most often seen, but is not Shakespeare.
In A Farewell to Arms (1929), Hemingway gives another paraphrase: "The coward dies a thousand deaths, the brave but one." This, too, sometimes gets modified to make it scan better, e.g., "A coward dies a thousand deaths, the brave dies only once."
We are all born brave, trusting and greedy, and most of us manage to remain greedy.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 9 (1966)
(Source)
When day comes we step out of the shade,
aflame and unafraid.
The new dawn blooms as we free it,
For there is always light,
if only we’re brave enough to see it,
If only we’re brave enough to be it.Amanda Gorman (b. 1998) American poet and activist
“The Hill We Climb” (2021)
(Source)
Read at the Presidential Inauguration (20 Jan 2021).
Oh friends, be men! Deep treasure in your hearts
An honest shame, and, fighting bravely, fear
Each to incur the censure of the rest.
Of men so minded more survive than die,
While dastards forfeit life and glory both.[ὦ φίλοι ἀνέρες ἔστε, καὶ αἰδῶ θέσθ᾽ ἐνὶ θυμῷ,
ἀλλήλους τ᾽ αἰδεῖσθε κατὰ κρατερὰς ὑσμίνας.
αἰδομένων δ᾽ ἀνδρῶν πλέονες σόοι ἠὲ πέφανται:
φευγόντων δ᾽ οὔτ᾽ ἂρ κλέος ὄρνυται οὔτέ τις ἀλκή.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 15, l. 561ff (15.561) [Ajax] (c. 750 BC) [tr. Cowper (1791), l. 679ff]
(Source)
Original Greek. Alternate translations:Good friends, bring but yourselves to feel the noble stings of shame
For what ye suffer, and be men. Respect each other’s fame;
For which who strives in shame’s fit fear, and puts on ne’er so far,
Comes oft’ner off. Then stick engag’d; these fugitives of war
Save neither life, nor get renown, nor bear more mind than sheep.
[tr. Chapman (1611), l. 508ff]O Greeks! respect your fame,
Respect yourselves, and learn an honest shame:
Let mutual reverence mutual warmth inspire,
And catch from breast to breast the noble fire.
On valour's side the odds of combat lie,
The brave live glorious, or lamented die;
The wretch that trembles in the field of fame,
Meets death, and worse than death, eternal shame.
[tr. Pope (1715-20)]O my friends, be men, and set honour in your hearts, and have reverence for each other during the vehement conflicts. For more of those men who reverence each other are saved than slain; but of the fugitives, neither glory arises, nor any defence.
[tr. Buckley (1860)]Brave comrades, quit ye now like men;
Bear a stout heart; and in the stubborn fight
Let each to other mutual succour give;
By mutual succour more are sav’d than fall;
In timid flight nor fame nor safety lies.
[tr. Derby (1864)]My friends, be men, and fear dishonour; quit yourselves in battle so as to win respect from one another. Men who respect each other's good opinion are less likely to be killed than those who do not, but in flight there is neither gain nor glory.
[tr. Butler (1898)]My friends, be men, and take ye shame in your hearts, and have shame each of the other in the fierce conflict. Of men that have shame more are saved than are slain; but from them that flee springeth neither glory nor any avail.
[tr. Murray (1924)]Friends, respect yourselves as men,
respect each other in the moil of battle!
Men with a sense of shame survive
more often than they perish. Those who run
have neither fighting power nor any honor.
[tr. Fitzgerald (1974)]Be men, my friends! Discipline fill your hearts!
Dread what comrades say of you here in bloody combat!
When men dread that, more men come through alive --
when soldiers break and run, good-bye glory,
good-bye all defenses!
[tr. Fagles (1990), l. 651ff]Now, dear friends, be men, keep hold of your valorous spirit,
feel shame, each on account of the rest in the violent combats;
more of the men who feel such shame live safely than perish,
while from the ones who flee no glory nor any defense springs.
[tr. Merrill (2007), l. 529ff]
Success covers a multitude of blunders, and the want of it hides the greatest gallantry and good conduct.
Horatio Nelson (1758-1805) British admiral
Letter to Andrew Hamond (1797)
(Source)
Often misattributed to George Bernard Shaw.
Always Sir Arthur lost so much blood that it was a marvel he stood on his feet, but he was so full of knighthood that knightly he endured the pain.
M. says he would much rather be a coward than brave because people hurt you when you are brave …
E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
Quoted by Alice Forster in a letter (1883)
(Source)
Ellipsis in original. Forster was 4 years old at the time. In P. N. Furbank, E. M. Forster: The growth of the novelist (1879-1914) (1977).
In the pathway of the sun,
In the footsteps of the breeze,
Where the world and sky are one,
He shall ride the silver seas,
He shall cut the glittering wave.I shall sit at home, and rock;
Rise, to heed a neighbor’s knock;
Brew my tea, and snip my thread;
Bleach the linen for my bed.
They will call him brave.
Brave men earn the right to shape their own destiny.
Arthur M. Schlesinger, Jr. (1917-2007) American historian, author, social critic
“The Decline of Greatness,” Saturday Evening Post (1 Nov 1958)
(Source)
Reprinted in The Politics of Hope, ch. 2 (1963)
Then out spake brave Horatius,
The Captain of the Gate:
“To every man upon this earth
Death cometh soon or late.
And how can man die better
Than facing fearful odds,
For the ashes of his fathers,
And the temples of his Gods?Thomas Babington Macaulay (1800-1859) English writer and politician
“Horatius,” st. 27, Lays of Ancient Rome (1842)
(Source)
I believe in aristocracy, though — if that is the right word, and if a democrat may use it. Not an aristocracy of power, based upon rank and influence, but an aristocracy of the sensitive, the considerate and the plucky. Its members are to be found in all nations and classes, and all through the ages, and there is a secret understanding between them when they meet. They represent the true human tradition, the one permanent victory of our queer race over cruelty and chaos. Thousands of them perish in obscurity, a few are great names. They are sensitive for others as well as for themselves, they are considerate without being fussy, their pluck is not swankiness but the power to endure, and they can take a joke.
There is no more contemptible type of human character that that of the nerveless sentimentalist and dreamer, who spends his life in a weltering sea of sensibility and emotion, but who never does a manly concrete deed.
William James (1842-1910) American psychologist and philosopher
The Principles of Psychology, Vol. 1, ch. 4 “Habit” (1890)
(Source)
This chapter originally published in Popular Science Monthly (Feb 1887).
It’s a funny thing, the less people have to live for, the less nerve they have to risk losing — nothing.
Zora Neale Hurston (1891-1960) American writer, folklorist, anthropologist
Moses, Man of the Mountain, ch. 2 (1939)
(Source)
FALSTAFF: The better part of valour is discretion.
William Shakespeare (1564-1616) English dramatist and poet
Henry IV, Part 1, Act 4, sc. 4, l. 122ff (4.4.122) (1597)
(Source)
Today it is usually phrased "Discretion is the better part of valor."
We have been the cowards, lobbing cruise missiles from 2,000 miles away. That’s cowardly. Staying in the airplane when it hits the building, say what you want about it, that’s not cowardly. Stupid maybe, but not cowardly.
MINSTREL: [singing]
He was not in the least bit scared to be mashed into a pulp,
Or to have his eyes gouged out and his elbows broken,
To have his kneecaps split and his body burned away,
And his limbs all hacked and mangled, brave Sir Robin!
His head smashed in, and his heart cut out,
And his liver removed, and his bowels unplugged,
And his nostrils raped, and his bottom burnt off,
And his penis —SIR ROBIN: That’s enough music for now, lads.
I could name all day, those women I deem great in Greece alone and the records would scarcely be complete. And what of Joan of Arc and Emma Goldman? Kate Richards O’Hare and Sarah Bernhardt? Katherine the Great and Elizabeth Barrett Browning? H.D. and Sara Teasdale? Isibella of Spain who pawned her gems that Columbus might sail, and Edna St. Vincent Millay? And that queen, Marie, I think her name was, of some small province — Hungary I believe — who fought Prussia and Russia so long and so bitterly. And Rome — oh, the list is endless there, also — most of them were glorified harlots but better be a glorified harlot than a drab and moral drone, such as the text books teach us woman should be. Woman have always been the inspiration of men, and just as there are thousands of unknown great ones among men, there have been countless women whose names have never been blazoned across the stars, but who have inspired men on to glory.
Better hazard once than be always in fear.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 906 (1732)
(Source)
For man’s only weapon is courage that flinches not from the gates of Hell itself, and against such not even the legions of Hell can stand.
Pain nourishes my courage. You have to fail in order to practice being brave. You can’t be brave if you’ve only had wonderful things happen to you.
Mary Tyler Moore (1936-2017) American actress, producer, and social advocate
Interview, McCall’s, Vol. 108 (1980)
(Source)
The brave only know how to forgive; it is the most refined and generous pitch of virtue human nature can arrive at. Cowards have done good and kind actions, cowards have even fought, nay some times, even conquered; but a coward never forgave. It is not in his nature; the power of doing it flows only from a strength and greatness of soul, conscious of its own force and security, and above the little temptations of resenting every fruitless attempt to interrupt its happiness.
Laurence Sterne (1713-1786) Anglo-Irish novelist, Anglican clergyman
Sermon 12, “Joseph’s History Considered”
(Source)
There’s a brave fellow! There’s a man of pluck!
A man who’s not afraid to say his say,
Though a whole town’s against him.
Perfect valour is to behave, without witnesses, as one would act were all the world watching.
[La parfaite valeur est de faire sans témoins ce qu’on serait capable de faire devant tout le monde.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶216 (1665-1678) [tr. FitzGibbon (1957)]
(Source)
(Appeared in the 1st (1665) ed. as the similar:[La pure valeur, s’il y en avoit, seroit de faire sans témoins ce qu’on est capable de faire devant le monde.]
(Source (French)). Other translations:Pure Valour, if there were any such thing, would consist in the doing of that without witnesses, which it were able to do, if all the world were to be spectators thereof.
[tr. Davies (1669), ¶117]True Valour would do all that, when alone, that it could do, if all the World were by.
[tr. Stanhope (1694), ¶217]Perfect valour consists in doing without witnesses all we should be capable of doing before the whole world.
[pub. Donaldson (1783), ¶431; ed. Lepoittevin-Lacroix (1797), ¶207; ed. Carvill (1835), ¶367]Perfect valor is to do unwitnessed what we should be capable of doing before all the world.
[ed. Gowens (1851), ¶225]Perfect valour is to do without witnesses what one would do before all the world.
[tr. Bund/Friswell (1871), ¶216]Perfect valor accomplishes without witnesses what anyone could do before the eyes of the world.
[tr. Heard (1917), ¶221]Perfect courage consists in doing unobserved what we could do in the eyes of the world.
[tr. Stevens (1939), ¶216]Perfect courage means doing unwitnessed what we would be capable of with the world looking on.
[tr. Kronenberger (1959), ¶216]Perfect valor consists in doing without witnesses what one would be capable of doing before the world at large.
[tr. Tancock (1959), ¶216]Perfect bravery is being able to do without witnesses what one would be able to do in front of everyone.
[tr. Siniscalchi (c. 1994)]Perfect courage is to do without witnesses what one would do before all the world.
[tr. Whichello (2016) ¶216]Perfect courage is to do without witnesses what one would be capable of doing with the world looking on.
[Source]
It is easy to be brave from a safe distance.
Courage is more exhilarating than fear and in the long run it is easier. We do not have to become heroes overnight. Just a step at a time, meeting each thing that comes up, seeing it is not as dreadful as it appeared, discovering we have the strength to stare it down.
True courage … has so little to do with Anger, that there lies always the strongest Suspicion against it, where this Passion is highest. The true Courage is the cool and calm. The bravest of Men have the least of a brutal bullying Insolence; and in the very time of Danger are found the most serene, pleasant, and free. Rage, we know, can make a Coward forget himself and fight. But what is done in Fury, or Anger, can never be plac’d to the account of Courage.
What the world expects of Christians is that Christians should speak out, loud and clear, and that they should voice their condemnation in such a way that never a doubt, never the slightest doubt, could rise in the heart of the simplest man. […] Perhaps we cannot prevent this world from being a world in which children are tortured. But we can reduce the number of tortured children. And if you don’t help us, who else in the world can help us do this?
No one is so brave that he is not disturbed by something unexpected.
[Nemo est tam fortis, quin rei novitate perturbetur.]
Julius Caesar (100-44 BC) Roman general and statesman [Gaius Julius Caesar]
The Gallic Wars [De Bello Gallico], Book 6, ch. 39 (49 BC)
(Source)
Alt. trans.: "No one is so courageous as not to be disconcerted by the suddenness of the affair." [tr. McDevitte and Bohn]
Your spirit, youth, and valour give me heart, not to mention necessity, which makes even the timid brave.
[Animus, aetas, virtus vostra me hortantur, praeterea necessitudo, que etiam timidos fortis facit.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 58, sent. 19 [tr. Rolfe (1931)]
(Source)
Catiline, addressing his troops. Usually shortened to "Necessity makes even the timid brave" [Necessitas etiam timidos fortes facit.]. Original Latin.
Alt. trans.:
- "From your youthful vigor and undaunted courage I expect every advantage. Even the difficulties of our situation inspire me with confidence; for difficulties have often produced prodigies of valor." [tr. Murphy (1807)]
- "Your spirit, your age, your virtue encourage me; and our necessity, too, which even inspires cowards with bravery." [tr. Rose (1831), ch. 61]
- "Your spirit, your age, your valour encourage me, the necessity moreover which makes even the timid brave." [Source (1841)]
- "Your spirit, your age, your valor, give me confidence; to say nothing of necessity, which makes even cowards brave." [tr. Watson (1867)]
- "Your resolution, your age, and your courage, and above all the inevitable nature of the encounter, which often makes even the timid brave, exhort me to this." [tr. Pollard (1882)]
I think that if the beast who sleeps in man could be held down by threats — any kind of threat, whether of jail or of retribution after death — then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the prophet who sacrificed himself. But don’t you see, this is just the point — what has for centuries raised man above the beast is not the cudgel but an inward music: the irresistible power of unarmed truth, the powerful attraction of its example.
Boris Pasternak (1890-1960) Russian poet, novelist, and literary translator
Doctor Zhivago [До́ктор Жива́го], Part 1, ch. 2 “A Girl from a Different World” [Nikolai] (1955) [tr. Hayward & Harari (1958), US ed.]
(Source)
Alternate translations:I think that if the beast who sleeps in man could be held down by threats -- any kind of threat, whether of jail or of retribution after death -- then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the self-sacrificing preacher. But don’t you see, this is just the point -- what has for centuries raised man above the beast is not the cudgel but an inward music: the irresistible power of unarmed truth, the attraction of its example.
[tr. Hayward & Harari (1958), UK ed.]I think that if the beast who sleeps in man could be held down by threats -- any kind of threat, whether of jail or of retribution after death -- then the highest emblem of humanity would be the lion tamer in the circus with his whip, not the prophet who sacrificed himself. But this is just the point -- what has for centuries raised man above the beast is not the cudgel, but an inward music -- the irresistible power of unarmed truth.
[tr. Hayward & Harrai (1958); edited version quoted by Ronald Reagan, Moscow State University (1988-05-31)]I think that if the beast dormant in man could be stopped by the threat of, whatever, the lockup or requital beyond the grave, the highest emblem of mankind would be a lion tamer with his whip, and not the preacher who sacrifices himself. But the point is precisely this, that for centuries man has been raised above the animals and borne aloft not by the rod, but by music: the irresistibility of the unarmed truth, the attraction of its example.
[tr. Pevear & Volokhonsky (2010), "A Girl from a Different Circle"]
Fortune favors the bold.
[Audentis Fortuna iuvat]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 284 (10.284) [Turnus] (29-19 BC) [tr. West (1990)]
(Source)
The Rutulian prince exhorting his men to meet Aeneas' Trojans on the beach as they land. Not a sentiment invented by Virgil. See also Terence.
(Source (Latin)). Alternate translations:Fortune assists the bold.
[tr. Ogilby (1649)]Fortune befriends the bold.
[tr. Dryden (1697)]Fortune assists the daring.
[tr. Davidson/Buckley (1854)]Fair fortune aids the bold.
[tr. Conington (1866)]Fortune assists the bold.
[tr. Cranch (1872), l. 380]Fortune aids daring.
[tr. Mackail (1885)]For Fortune helpeth them that dare.
[tr. Morris (1900)]Fair Fortune aids the bold.
[tr. Taylor (1907), st. 37, l. 342]Fortune will help the brave.
[tr. Williams (1910)]Fortune aids the daring.
[tr. Fairclough (1918)]And luck helps men who dare.
[tr. Humphries (1951)]Fortune always fights for the bold.
[tr. Day-Lewis (1952)]For fortune
helps those who dare.
[tr. Mandelbaum (1971), ll. 395-96]Fortune
favors men who dare!
[tr. Fitzgerald (1981), ll. 392-93]Fortune favours the brave.
[tr. Kline (2002)]Fortune speeds the bold!
[tr. Fagles (2006), l. 341]
Let us therefore boldly face the life of strife, resolute to do our duty well and manfully; resolute to uphold righteousness by deed and by word; resolute to be both honest and brave, to serve high ideals, yet to use practical methods. Above all, let us shrink from no strife, moral or physical, within or without the nation, provided we are certain that the strife is justified, for it is only through strife, through hard and dangerous endeavor, that we shall ultimately win the goal of true national greatness.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1899-04-10), “The Strenuous Life,” Hamilton Club, Chicago
(Source)
Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.
[恭而無禮則勞、愼而無禮則葸、勇而無禮則亂、直而無禮則絞。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 8, verse 2 (8.2.1) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
(Source)
(Source (Chinese)). Brooks (below) believes this text was interpolated into Book 8 at the time that Book 14 was collected. Alternate translations:Without the Proprieties, we have these results: for deferential demeanour, a worried one; for calm attentiveness, awkward bashfulness; for manly conduct, disorderliness; for straightforwardness, perversity.
[tr. Jennings (1895)]Earnestness without judgment becomes pedantry; caution without judgment becomes timidity; courage without judgment leads to crime; uprightness without judgment makes men tyrannical.
[tr. Ku Hung-Ming (1898)]Courtesy uncontrolled by the laws of good taste becomes labored effort, caution uncontrolled becomes timidity, boldness uncontrolled becomes recklessness, and frankness uncontrolled become effrontery.
[tr. Soothill (1910)]Respect without rules of procedure becomes laborious fuss: scrupulosity without rules of procedure, timidity (fear to show the thought); boldness without such rules breeds confusion; directness without rules of procedure becomes rude.
[tr. Pound (1933)]Courtesy not bounded by the prescriptions of ritual becomes tiresome. Caution not bounded by the prescriptions of ritual becomes timidity, daring becomes turbulence, inflexibility becomes harshness.
[tr. Waley (1938)]Not to follow the rites in being modest is annoyance. Not to follow them in exercising care is timidity. Not to follow them in acts of bravery is confusion. Not to follow them in our uprightness is brusqueness.
[tr. Ware (1950)]Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become intolerant.
[tr. Lau (1979)]If one is courteous but does without ritual, then one dissipates one's energies; if one is cautious but does without ritual, then one becomes timid; if one is bold but does without ritual, then one becomes reckless; if one is forthright but does without ritual, then one becomes rude.
[tr. Dawson (1993)]Without ritual, courtesy is tiresome; without ritual, prudence is timid; without ritual, bravery is quarrelsome; without ritual, frankness is hurtful.
[tr. Leys (1997)]Respectfulness without the rituals becomes laboriousness; discretion without the rituals becomes apprehensiveness; courage without the rituals becomes rebelliousness; straightforwardness without the rituals becomes impetuosity.
[tr. Huang (1997)]One would be tired if one is humble but not polite; One would be week if one is cautious but not polite; One would be foolhardy if one is brave but not polite; One would be caustic if one is frank but not polite.
[tr. Cai/Yu (1998), #190]Deference unmediated by observing ritual propriety [li] is lethargy; caution unmediated by observing ritual propriety is timidity; boldness unmediated by observing ritual propriety is rowdiness; candor unmediated by observing ritual propriety is rudeness.
[tr. Ames/Rosemont (1998)]If he is respectful without propriety, he becomes wearisome. If he is careful without propriety, he becomes finicky. If he is brave without propriety, he becomes disruptive. If he is upright without propriety, he becomes censorious.
[tr. Brooks/Brooks (1998)]Reverence becomes tedium without Ritual, and caution becomes timidity. Without Ritual, courage becomes recklessness, and truth becomes intolerance.
[tr. Hinton (1998)]If you are respectful but lack ritual you will become exasperating; if you are careful but lack ritual you will become timid; if you are courageous but lack ritual you will become unruly; and if you are upright but lack ritual you will become inflexible.
[tr. Slingerland (2003)]Courtesy without ritual becomes labored; caution without ritual becomes timidity; daring without ritual becomes riotousness; directness without ritual becomes obtrusiveness.
[tr. Watson (2007)]Unless a man acts according to the spirit of the rites, in being respectful, he will tire himself out; in being cautious, he will become timid; in being brave, he will become unruly; in being forthright, he will become derisive.
[tr. Chin (2014)]
Twenty years from now you will be more disappointed by the things that you didn’t do than by the ones you did do. So throw off the bowlines. Sail away from the safe harbor. Catch the trade winds in your sails. Explore. Dream. Discover.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Spurious)
A common "inspirational" quote, frequently attributed to Twain, but not found in writings. Earliest found is in H. Jackson Brown, P.S. I Love You (1990), attributed to Brown's mother. More info here.
Virtues, however, we acquire by first exercising them. The same is true with skills, since what we need to learn before doing, we learn by doing; for example, we become builders by building, and lyre-players by playing the lyre. So too we become just by doing just actions, temperate by temperate actions, and courageous by courageous actions.
[τὰς δ’ ἀρετὰς λαμβάνομεν ἐνεργήσαντες πρότερον, ὥσπερ καὶ ἐπὶ τῶν ἄλλων τεχνῶν· ἃ γὰρ δεῖ μαθόντας ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν, οἷον οἰκοδομοῦντες οἰκοδόμοι γίνονται καὶ κιθαρίζοντες κιθαρισταί· οὕτω δὴ καὶ τὰ μὲν δίκαια πράττοντες δίκαιοι γινόμεθα, τὰ δὲ σώφρονα σώφρονες, τὰ δ’ ἀνδρεῖα ἀνδρεῖοι.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 1 (2.1, 1103a.32ff) (c. 325 BC) [tr. Crisp (2000)]
(Source)
(Source (Greek)). Alternate translations:But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.
[tr. Chase (1847)]But the virtues we acquire by previous practice of their acts, exactly as we acquire our knowledge of the various arts. For, in the case of the arts, that which we have to be taught to do, that we learn by doing it. We become masons, for instance, by building; and harpers b y playing upon the harp. And so, in like manner, we become just by doing what is just, temperate by doing what is temperate, and brave by doing what is brave.
[tr. Williams (1869), sec. 23]But the virtues we acquire by first exercising them, as is the case with all the arts, for it is by doing what we ought to do when we have learnt the arts that we learn the arts themselves; we become e.g. builders by building and harpists by playing the harp. Similarly it is by doing just acts that we become just, by doing temperate acts that we become temperate, by doing courageous acts that we become courageous.
[tr. Welldon (1892)]But the virtues we acquire by doing the acts, as is the case with the arts too. We learn an art by doing that which we wish to do when we have learned it; we become builders by building, and harpers by harping. And so by doing just acts we become just, and by doing acts of temperance and courage we become temperate and courageous.
[tr. Peters (1893)]But the virtues we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do them, we learn by doing them, e.g. men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Ross (1908)]The virtues on the other hand we acquire by first having actually practised them, just as we do the arts. We learn an art or craft by doing the things that we shall have to do when we have learnt it: for instance, men become builders by building houses, harpers by playing on the harp. Similarly we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Rackham (1934), ch. 1, sec. 4]The virtues, by contrast, we acquire by first engaging in the activities, as is also true in the case of the various crafts. For the things we cannot produce without learning to do so are the very ones we learn to produce by producing them -- for example, we become builders by building houses and lyre players by playing the lyre. Similarly, then, we become just people by doing just actions, temperate people by doing temperate actions, and courageous people by doing courageous ones.
[tr. Reeve (1948)]In the case of the virtues, on the other hand, we acquire them as a result of prior activities; and this is like the case of the arts, for that which we are to perform by art after learning, we first learn by performing, e.g., we become builders by building and lyre-players by playing the lyre. Similarly, we become just by doing what is just, temperate by doing what is temperate, and brave by doing brave deeds.
[tr. Apostle (1975)]Virtues, by contrast, we acquire, just as we acquire crafts, by having previously activated them. For we learn a craft by producing the same product that we must produce when we have learned it, becoming builders, for instance, by building and harpists by playing the harp, so also, then, we become just by doing just actions, temperate by doing temperate actions, brave by doing brave actions.
[tr. Irwin/Fine (1995)]For as regards those things we must learn how to do, we learn by doing them -- for example by building houses, people become house builders, and by playing the cithara, they become cithara players. So too, then, by doing just things become just; moderate things, moderate; and courageous things, courageous.
[tr. Bartlett/Collins (2011)]We develop virtues after we have practiced them beforehand, the same way it works with the other arts. For, we learn as we do those very things we need to do once we have learned the art completely. So, for example, men become carpenters by building homes and lyre-players by practicing the lyre. In the same way, we become just by doing just things, prudent by practicing wisdom, and brave by committing brave deeds.
[tr. @sentantiq (2017)]
When a resolute young fellow steps up to the great bully, the World, and takes him boldly by the beard, he is often surprised to find it comes off in his hand, and that it was only tied on to scare away the timid adventurers.
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1860-01), “The Professor’s Story [Elsie Venner],” ch. 2, Atlantic Monthly, Vol. 5, No. 27
(Source)
Originally serialized as “The Professor’s Story,” but collected as the novel Elsie Venner, ch. 2 (1861).
Often misattributed to Ralph Waldo Emerson.
There were all kinds of things of which I was afraid at first, from grizzly bears to “mean” horses and gunfighters, but by acting as if I was not afraid, I gradually ceased to be afraid.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Autobiography, ch. 2 “The Vigor of Life” (1913)
(Source)
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)
(Source (Greek)). Alternate 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)]
Mankind is naturally divided into three sorts; one third of them are animated at the first appearance of danger, and will press forward to meet and examine it; another third are alarmed by it, but will neither advance nor retreat, till they know the nature of it, but stand to meet it. The remaining third will run or fly upon the first thought of it.
Courage is of two kinds: courage in the face of personal danger, and courage to accept responsibility, either before the tribunal of some outside power or before the court of one’s own conscience.
[Der Muth ist doppelter Art: einmal Muth gegen die persönliche Gefahr, und dann Muth gegen die Verantwortlichkeit, sei es vor drm Richterstuhl irgend einer äussern Macht, oder der innern, nämlich des Gewissens.]
Karl von Clausewitz (1780-1831) Prussian soldier, historian, military theorist
On War [Vom Kriege], Book 1, ch. 3 “On Military Genius [Der Kriegerische Genius],” (1.3) (1832) [tr. Howard & Paret (1976)]
(Source)
(Source (German)). Alternate translations:Courage is of two kinds: first, physical courage, or courage in the presence of danger to the person; and next, moral courage, or courage before responsibility, whether it be before the judgment seat of external authority, or of the inner power, the conscience.
[tr. Graham (1873)]Courage is of two kinds: first, courage in presence of danger to the person, and next, courage in the presence of responsibility, whether before the judgment seat of an external authority, or before that of the internal authority which is conscience.
[tr. Jolles (1943)]
Nothing is cheaper and more common than physical bravery. […] Common experience shows how much rarer is moral courage than physical bravery. A thousand men will march to the mouth of the cannon where one man will dare espouse an unpopular cause […] True courage and manhood come from the consciousness of the right attitude toward the world, the faith in one’s own purpose, and the sufficiency of one’s own approval as a justification for one’s own acts.
The Courage we desire and prize is not the Courage to die decently, but to live manfully.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1832-05) “Boswell’s Life of Johnson,” Fraser’s Magazine, Vol. 5, No. 28
(Source)
Reviewing James Boswell The Life of Samuel Johnson, LL.D.; including a Tour to the Hebrides (1831 ed.). Collected in Critical and Miscellaneous Essays (1827-1855).
Even cowards gain courage from companionship.
Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 13, l. 235 (13.235) (c. 750 BC) [tr. Butler (1898)]
(Source)
Poseidon, appearing as Thoas, talking with Idomeneus. Alt. trans.:
- "We find, / That virtue co-augmented thrives in men of little mind." [tr. Chapman (1611), ll. 218-19]
- "Not vain the weakest, if their force unite." [tr. Pope (1715-20)]
- "Union much / Emboldens even the weakest." [tr. Cowper (1791), ll. 292-93]
- "For useful is the valour of men, even the very pusillanimous, if combined." [tr. Buckley (1860)]
- "E’en meaner men, united, courage gain." [tr. Derby (1864)]
- "Ay, and very cowards get courage from company." [tr. Leaf/Lang/Myers (1891)]
- "Prowess comes from fellowship even of right sorry folk." [tr. Murray (1924)]
- "Even the poorest fighters turn into brave men when they stand side by side." [tr. Rieu (1950)]
- "The worst cowards, banded together, have their power." [tr. Fagles (1990), l. 281]
It is curious that physical courage should be so common in the world, and moral courage so rare.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Autobiography of Mark Twain, Vol. 2, 15 January 1907 (2010)
(Source)
Be convinced that to be happy means to be free and that to be free means to be brave.
For he that makes any thing his chiefest good, wherein justice or virtue does not bear a part, and sets up profit, not honesty, for the measure of his happiness; as long as he acts in conformity with his own principles, and is not overruled by the mere dictates of reason and humanity, can never do the offices of friendship, justice, or liberality: nor can he ever be a man of courage, who thinks that pain is the greatest evil; or he of temperance, who imagines pleasure to be the sovereign good.
[Nam qui summum bonum sic instituit, ut nihil habeat cum virtute coniunctum, idque suis commodis, non honestate metitur, hic, si sibi ipse consentiat et non interdum naturae bonitate vincatur neque amicitiam colere possit nec iustitiam nec liberalitatem; fortis vero dolorem summum malum iudicans aut temperans voluptatem summum bonum statuens esse certe nullo modo potest.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 2 (1.2) / sec. 5 (44 BC) [tr. Cockman (1699)]
(Source)
Attacking the Epicurean "highest good" of avoiding pain and seeking personal detachment; Cicero supported the Stoic virtues of courage and moderation.
(Source (Latin)). Alternate translations:He who teaches that to be the chief good which hath no connection with virtue, which is measured by personal advantage, and not by honor; if he be consistent with himself, and not sometimes overcome by the benignity of nature, can neither cultivate friendship nor practice justice nor liberality. That man cannot be brave who believes pain the greatest evil; nor temperate, who believes pleasure the supreme good.
[tr. McCartney (1798)]For if a man should lay down as the chief good, that which has no connexion with virtue, and measure it by his own interests, and not according to its moral merit; if such a man shall act consistently with his own principles, and is not sometimes influenced by the good ness of his heart, he can cultivate neither friendship, justice, nor generosity. In truth, it is impossible for the man to be brave who shall pronounce pain to be the greatest evil, or temperate who shall propose pleasure as the highest good.
[tr. Edmonds (1865)]For he who so interprets the supreme good as to disjoin it from virtue, and measures it by his own convenience, and not by the standard of right, -- he, I say, if he be consistent with himself, and be not sometimes overcome by natural goodness, can cultivate neither friendship, nor justice, nor generosity; nor can he possibly be brave while he esteems pain as the greatest of evils, or temperate while he regards pleasure as the supreme good.
[tr. Peabody (1883)]He who severs the highest good from virtue and measures it by interest and not by honour, if he were true to his principles and did not at times yield to his better nature, could not cultivate friendship, justice or liberality; and no one can be brave who declares pain the greatest evil, or temperate who maintains pleasure to be the highest good.
[tr. Gardiner (1899)]For he who posits the supreme good as having no connection with virtue and measures it not by a moral standard but by his own interests -- if he should be consistent and not rather at times over-ruled by his better nature, he could value neither friendship nor justice nor generosity; and brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good.
[tr. Miller (1913)]Take, for example, the man who has established the kind of highest good that has nothing to do with virtue, that is, measured by the individual's convenience, not by his morality. If that man is consistent and is not in the meantime overcome by natural goodness, he cannot cultivate friendship, or justice, or openness of character. In fact, a man of courage who considers pain the greatest evil, or a temperate man who declares indulgence to be the greatest good, is surely an impossible contradiction.
[tr. Edinger (1974)]No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest good.
[Source]
The greatest test of courage is to bear defeat without losing heart.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
Courage is resistance to fear, mastery of fear — not absence of fear. Except a creature be part coward it is not a compliment to say it is brave; it is merely a loose application of the word.
Courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky.
Tell a man he is brave, and you help him to become so.
One time I figured out this: if you aren’t brave, it doesn’t matter what other virtues you have, because you aren’t going to act them out. What good does it do to be able to see truth if you’re too chickenshit to act on the basis of what you see? I finally reduced all human virtues to one: bravery.
Without courage, wisdom bears no fruit.
[Sin valor es estéril la sabiduría.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 4 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:Knowledge is barren, if Valour do'nt accompany it.
[Flesher ed. (1685)]Knowledge without courage is sterile.
[tr. Jacobs (1892)]Without courage, the mind is dead.
[tr. Fischer (1937)]
To see the right and not do it is cowardice.
[見義不爲、無勇也。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 2, verse 24 (2.24.2) (6th C. BC – AD 3rd C.) [tr. Soothill (1910)]
(Source)
(Source (Chinese)). Alternate translations:To see what is right and not to do it is want of courage.
[tr. Legge (1861)]It is (moral) cowardice to leave undone what one perceives to be right to do.
[tr. Jennings (1895)]To see what is right and to act against one's judgment shows a want of courage.
[tr. Ku Hung-Ming (1898)]To see justice and not act upon it is cowardice.
[tr. Pound (1933)]To see what is right and not do it is cowardice.
[tr. Waley (1938)]It is cowardice to fail to do what is right.
[tr. Ware (1950)]Faced with what is right, to leave it undone shows a lack of courage.
[tr. Lau (1979)]To see what is right and not to do it is cowardice.
[tr. Dawson (1993)]To not act when justice commands, that is cowardice.
[tr. Leys (1997)]To see something you ought to do and not to do it is want of courage.
[tr. Huang (1997)]To see something you ought to do and not to do it is want of courage.
[tr. Huang (1997)]One does not do the righteous things when one sees them, it is not brave.
[tr. Cai/Yu (1998), #40]Failing to act on what is seen as appropriate [yi] is a want of courage.
[tr. Ames/Rosemont (1998)]If he sees what is right but does not do it, he lacks courage.
[tr. Brooks/Brooks (1998)]And to recognize a Duty without carrying it out is mere cowardice.
[tr. Hinton (1998)]To see what is right, but to fail to do it, is to be lacking in courage.
[tr. Slingerland (2003)]To see what is right and not do it is cowardly.
[tr. Watson (2007)]Faced with what is right yet doing nothing about it shows a lack of courage.
[tr. Chin (2014)]Being aloof from a righteous obligation is cowardice.
[tr. Li (2020)]
A hero is no braver than an ordinary man, but he is braver five minutes longer.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
(Spurious)
Frequently ascribed to him, especially in recent decades, but not found in his works.
More discussion about this quotation:
God, give us the grace to accept with serenity the things which cannot be changed, courage to change the things which should be changed, and the wisdom to distinguish the one from the other.
Reinhold Niebuhr (1892-1971) American theologian and clergyman
“The Serenity Prayer” (1934)
Niebuhr at one point claimed authorship (and took copyright fees from Hallmark Cards), but later on denied he had written it. It was later adopted by Alcoholics Anonymous. Discussion of the actual authorship here.
Security is mostly a superstition. It does not exist in nature, nor do the children of men as a whole experience it. God Himself is not secure, having given man dominion over His works! Avoiding danger is no safer in the long run than outright exposure. The fearful are caught as often as the bold. Faith alone defends. Life is either a daring adventure or nothing. To keep our faces toward change and behave like free spirits in the presence of fate is strength undefeatable.
Helen Keller (1880-1968) American author and lecturer
Let Us Have Faith, “Faith Fears Not” (1940)
(Source)
Reprinted in her compilation book, The Open Door (1957). This quotation is often given in excerpted form, leaving out certain sentences, or even rearranging some of the sentences and sometimes making it seem that the two sources are actually different.
Whereas, Sir, you know courage is reckoned the greatest of all virtues; because, unless a man has that virtue, he has no security for preserving any other.
A timid person is frightened before a danger, a coward during the time, and a courageous person afterward.
Jean Paul Richter (1763-1825) German writer, art historian, philosopher, littérateur [Johann Paul Friedrich Richter; pseud. Jean Paul]
(Attributed)
(Source)
Quoted in Edward Parsons Day, Day's Collacon: an Encyclopaedia of Prose Quotations, "Danger" (1884), without citation.
I’d rather give my life than be afraid to give it.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
(Attributed (1963))
(Source)
Recounted about Johnson, when he (among other dignitaries) rejected advice from the Secret Service not to march publicly in John F. Kennedy's funeral procession (1963-11-25), in the face of various warnings of further violence or assassination attempts.
According to William Manchester in his extensive The Death of a President, Book 2, ch. 10 (1967), Johnson was actually speaking to his military aide, Col. William Jackson, and said,You damned bastards are trying to take over. If I listen to you, I'll be led to stupid, indecent decisions. I'm going to walk.
This reaction may have been in part due to a previous episode in the book; after the leaving Parkland Hospital in Dallas to head for a flight to the White House, Johnson had been unceremoniously stuffed into one car by his lead Secret Service agent, forced to crouch below the level of the window, and his wife put in the following car as a decoy for other potential assassins.
For it is the part of a wise man to resolve beforehand that whatever can happen to a man should be borne calmly if it should befall him. It needs altogether great judgment to provide against such evil happening and no less courage to bear it with fortitude if it should befall.
[Est enim sapientis, quidquid homini accidere possit, id praemeditari ferendum modice esse, si evenerit. Majoris omnino est consilii providere ne quid tale accidat, animi non minoris fortiter ferre si evenerit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 11, ch. 3 / sec. 7 (11.3/11.7) (43-02 BC) [tr. Ker (1926)]
(Source)
(Source (Latin)). Alternate translations:It is the mark of a wise man ever to consider, reflect, that whatever may happen to him should be borne with patience. It is, however, a mark of greater wisdom to take every precaution against the occurrence of any thing unpleasant, of a reverse of fortune; but it is an indication of a mind in no wise inferior bravely and manfully to submit to any change of fortune, however unpleasant, untoward, unfavorable, unpropitious.
[Source (1869)]For it is the part of a wise man to resolve beforehand that whatever can happen to a brave man is to be endured with patience if it should happen. It is indeed a proof of altogether greater wisdom to act with such foresight as to prevent any such thing from happening; but it is a token of no less courage to bear it bravely if it should befall one.
[tr. Yonge (1903)]
If there is one thing upon this earth that mankind love and admire better than another, it is a brave man — it is the man who dares to look the devil in the face and tell him he is a devil.
James A. Garfield (1831-1881) US President (1881), lawyer, lay preacher, educator
(Attributed)
(Source)
Quoted in The Phrenological Journal (Dec 1881).
AUSTRIA: For courage mounteth with occasion.
William Shakespeare (1564-1616) English dramatist and poet
King John, Act 2, sc. 1, l. 82 (2.1.82) (1596)
(Source)





















































































