To deliberate, be it but in sleight matters, doth importune me. And I feele my spirit more perplexed to suffer the motions of doubt, and shakings of consultation, then to be settled and resolved about any accident whatsoever, after the chaunce is once cast. Fewe passions have troubled my sleep; but of deliberations the leaste doth trouble it.
[tr. Florio (1603)]

Deliberation, even in things of lightest moment, is very troublesome to me; and I find my mind more put to it, to undergo the various tumbling and tossing of doubt and consultation, than to set up its rest, and to acquiesce in whatever shall happen after the die is thrown. Few passions break my sleep; but, of deliberations, the least disturbs me.
[tr. Cotton (1686)]

Deliberation, even in things of lightest moment, is very troublesome to me; and I find my mind more put to it to undergo the various tumblings and tossings of doubt and consultation, than to set up its rest and to acquiesce in whatever shall happen after the die is thrown. Few passions break my sleep, but of deliberations, the least will do it.
[tr. Cotton/Hazlitt (1877)]

Deliberation, indeed, even in the most trivial things, importunes me; and I feel my mind more pestered in suffering the actions and diverse shocks of doubt and consultation than, after the die is cast, in settling down and resolving upon some course, whatever it may be. Few passions have ever disturbed my sleep, but the least deliberation troubles me.
[tr. Ives (1925)]

Deliberation, even in things of lightest moment, is vexatious to me; and I find my mind more put to it to bear up under the various agitations and disturbances of doubt and deliberation than in settling down and acquiescing in whatever shall happen after the die is thrown. Few passions have troubled my sleep, but of deliberations the slightest one will trouble it.
[tr. Zeitlin (1934)]

Deliberation, even in the most trivial affairs, is irksome to me; and my mind is more put about when suffering the shocks and trepidations of uncertainty and doubt than in settling down and accepting whatever happens, once the die is cast. My sleep has been broken by few passions; but the slightest suspense will break it.
[tr. Cohen (1958)]

It bothers me to make up my mind even about the most trivial things, and I feel my spirits more hard-pressed in suffering the swings of doubt and the diverse shocks of decision-making than in remaining fixed, resigned to any outcome whatsoever once the dice have been thrown. Few emotions have ever disturbed my sleep, yet even the slightest need to decide anything can disturb it for me.
[tr. Screech (1987)]

Excessive obedience supposes ignorance in the person that obeys: the same it supposes in him that commands; for he has no occasion to deliberate, to doubt, to reason; he has only to will.
[tr. Nugent (1750)]

Extreme obedience assumes ignorance in him who obeys; it assumes ignorance even in him who commands: he has no need to deliberate, to doubt, or to reason, he has only to will.
[tr. Stewart (2018)

Uncounsil'd force with his own weight
Is crusht; a force that's temperate
Heaven it self helps: and hates no less
Strength that provokes to wickedness.
[tr. Fanshawe; ed. Brome (1666)]

Rash force by its own weight must fall,
But Pious strength will still prevail;
For such the Gods assist, and bless,
But hate a mighty Wickedness.
[tr. Creech (1684)]

Strength, mindless, falls by its own weight;
Strength, mix'd with mind, is made more strong
By the just gods, who surely hate
The strength whose thoughts are set on wrong.
[tr. Conington (1872)]

Force, void of conduct, falls by its own weight; moreover, the gods promote discreet force to further advantage; but the same beings detest forces, that meditate every kind of impiety.
[tr. Smart/Buckley (1853)]

Unreasoning strength by its own weight must fall.
To strength with wisdom blent
Force by the gods is lent.
Who hold in scorn that strength, which is on all
That's impious intent.
[tr. Martin (1864)]

By its own weight sinks force, when void of counsel.
'Tis the force tempered which the gods make greater;
But they abhor the force
Which gives blind movement to all springs of crime.
[tr. Bulwer-Lytton (1870)]

Strength without wisdom falls headlong by its own weight. The Gods increase success to wisely-regulated strength, but abhor the might which contemplates all manner of iniquity.
[tr. Elgood (1893)]

Brute might may rush in headlong course,
But tempered strength the gods make strong
And stronger, while they hate the force
That madly stirs to deeds of wrong.
[tr. Gladstone (1894)]

Strength void of counsel! By its own weight it falls,
Strength well-directed, even the Gods increase
To greater force, and hate mere brute-power
Planning in mind ev'ry form of evil.
[tr. Phelps (1897)]

Force void of counsel falls by its own weight:
But force restrained the very gods bear on
To greater: so they hate the power
That stirreth every disobedience in the mind.
[tr. Garnsey (1907)]

For ill-trained strength by its own weight's o'erborne;
But Heaven, to powers well-ordered, favour lends,
Hating brute-force, which to ill ends
Doth all its travail turn.
[tr. Marshall (1908)]

Brute force bereft of wisdom falls to ruin by its own weight. Power with counsel tempered, even the gods make greater. But might that in its soul is bent on all impiety, they hate.
[tr. Bennett (Loeb) (1912)]

Force lacking counsel falls by its own weight;
Force temperate the Gods make yet more great --
The Gods who hate the strength that would defy
Their righteous will, and plot iniquity.
[tr. Mills (1924)]

Primitive force topples to its own ruin,
But when the mind guides power it prospers; heaven
Helps it: the gods abhor
Brute strength devoted to malignant ends.
[tr. Michie (1963)]

Force without wisdom falls of its own
Weight. Even the gods require sense of themselves,
And work better for its guidance. They hate
Evil no matter how strong.
[tr. Raffel (1983)]

Force alone, devoid of judgment,
sinks beneath its own weight.
But tempered well by the wisdom of the gods,
it rises higher; for the gods detest
all violence which turns to crime.
[tr. Alexander (1999)]

Power without wisdom falls by its own weight:
The gods themselves advance temperate power:
and likewise hate force that, with its whole
consciousness, is intent on wickedness.
[tr. Kline (2015)]

Force without wisdom rushes from its own weight:
the gods, too, promote tempered force to something
greater; they also hate force
which stirs wickedness in every soul.
[tr. Wikisource (2021)]

Force without wisdom falls of its own weight.
[E.g. (1936)]

Now learn, my Son,
With tardy foot to make your Judgment run,:
And Fancy's wild excursions to repel
Unhappy they, who, by her lure betray'd.
And, like 'lorn travellers, by meteors led.
Their affirmation or denial give
Unweigh'd, for Fancy leans to Falsehood's part,
And soon to Passion's rule betrays the heart.
And her embruted Slaves in bondage live.
[tr. Boyd (1802), st. 19-20]

And let this
Henceforth be led unto thy feet, to make
Thee slow in motion, as a weary man,
Both to the ‘yea’ and to the ‘nay’ thou seest not.
For he among the fools is down full low,
Whose affirmation, or denial, is
Without distinction, in each case alike
Since it befalls, that in most instances
Current opinion leads to false: and then
Affection bends the judgment to her ply.
[tr. Cary (1814)]

Let this henceforth be lead unto thy feet,
To make thee move slow, like a weary man,
Both to the Yea and Nay, as far 's you can:
For he among the fools is low enough,
Without distinction, who affirms, denies,
Where one and where the other question lies.
It happens, too, that oftentimes incline
Opinions current to the falser side,
And intellect is by affection tied.
[tr. Bannerman (1850)]

And lead shall this be always to thy feet,
To make thee, like a weary man, move slowly
Both to the Yes and No thou seest not;
For very low among the fools is he
Who affirms without distinction, or denies,
As well in one as in the other case;
Because it happens that full often bends
Current opinion in the false direction,
And then the feelings bind the intellect.
[tr. Longfellow (1867)]

And let this be always as lead to thy feet, to make thee move slow as a weary man both to the yes and to the no that thou seest not; for he is very low down among the fools who affirms or denies without distinction, in the one no less than in the other pass: since it occurs that oftentimes the current opinion swerves in a false direction, and afterwards the desire binds the understanding.
[tr. Butler (1885)]

And let this to thy feet a dead weight be,
Like one fatigued to make thee journey slow
Towards the Yes, or No, thou dost not see.
For he amongst the fools is very low,
Who without thought affirmeth, or denies,
Whether to one or other step he go;
Because it happens that too often flies
Public opinion into error's part.
And then its influence the intellect ties.
[tr. Minchin (1885)]

And let this be ever as lead to thy feet, to make thee move slow as a weary man, both to the YES and to the NO which thou seest not; for he is very low among the fools who affirms or denies without distinction, alike in the one and in the other case: because it happens, that oftentimes the current opinion bends in false direction, and then the inclination binds the understanding.
[tr. Norton (1892)]

And let this ever be lead to thy feet, to make The thee move slow, like a weary man ; both to the yea and nay thou seest not;
for he is right low down amongst the fools who maketh affirmation or negation without distinction between case and case;
wherefore it chanceth many times swift-formed rash opinion leaneth the wrong way, and then con-ceit bindeth the intellect.
[tr. Wicksteed (1899)]

And let this always be lead on thy feet to make thee slow, like a weary man, in moving either to the yea or the nay where thou dost not see clearly; for he ranks very low among the fools, in the one case as in the other, who affirms or denies without distinguishing, since it often happens that a hasty opinion inclines to the wrong side and then the feelings bind the intellect.
[tr. Sinclair (1939)]

Ever let this, like lead, thy feed down-weigh
To make thee, where thou see'st not clear, move slow,
Like one who is weary, both to Yea and Nay.
For he among the foolish stands right low
Who affirms without distinction or denies
With whichsoever case he hast o do;
Since often it haps that rashness of surmise
Leadeth the judgment on false roads to start;
Then fond desire the understanding ties.
[tr. Binyon (1943)]

And to thy feet be this hobble, wrought
Of lead, to make thee move at sluggard pace
Toward Yea and Nay where thou perceivest naught,
For low among the dunces is his place
Who hastes to accept or reject
With no distinction made 'twixt case and case;
Thence come rash judgements, mostly incorrect
And prejudiced, and stubborn all the more
That self-conceit shackles the intellect.
[tr. Sayers/Reynolds (1962)]

And let this ever be as lead to your feet, to make you slow, like a weary man, in moving either to the yes or the no which you see not; for he is right low down among the fools, alike in the one asnd in the other case, who affirms or denies without distinguishing; because it happens that oftentimes hasty opinion inclines to the wrong side, and then fondness for it binds the intellect.
[tr. Singleton (1975)]

And let this always make your feet like lead
So that you move like a man who is worn out
Towards a Yes or No you cannot actually see:
For a man is right down among the fools
In the case either of affirmation or denial,
If he proceeds without making distinctions;
Because it often happens that a quick opinion
Inclines int he wrong direction, and after that
The intellect is hampered by vanity.
[tr. Sisson (1981)]

And let this weigh as lead to slow your steps,
to make you move as would a weary man
to yes or no when you do not see clearly:
whether he would affirm or would deny,
he who decides without distinguishing
must be among the most obtuse of men;
opinion -- hasty -- often can incline
to the wrong side, and then affection for
one’s own opinion binds, confines the mind.
[tr. Mandelbaum (1984)]

Let this be leaden weight upon your feet
to make you move slow as a weary man
both to the ‘yes’ or ‘no’ you do not see,
for he ranks low, indeed, among the fools,
who rushes to affirm or to deny,
no matter which, without distinguishing.
Opinions formed in haste will oftentimes
lead in a wrong direction, and man’s pride
then intervenes to bind his intellect.
[tr. Musa (1984)]

And let this ever be lead upon your feet, to make you move slowly, like a weary man, to both the yes and the no that you do not see:
for surely he is low among the fools who affirms and denies without distinction in either case,
for it often happens that a hasty opinion turns in a wrong direction, and then affect binds the intellect.
[tr. Durling (2011)]

And let this always weight your feet down with lead, and make you go slowly, like a tired man, approaching the yes or no you do not grasp, since he is truly down there among the fools, who affirms or denies without distinguishing between cases, so that it often happens that a quick opinion leans to the wrong side, and then Pride entangles the intellect.
[tr. Kline (2002)]

And let this be a lead weight on your feet,
so that you move as slow as if worn out
to any “yes” or “no” unclear to you.
For no fool is as low a fool as one
who taking either of these steps will fail
affirming to denying in distinction.
So often when our judgement rushes on
it happens that we veer in false directions
and then emotions bind tie intellect.
[tr. Kirkpatrick (2007)]

And let this always be as lead upon your feet
to make you slow, just like a weary man, in moving,
whether to yes or no, unless you see both clearly.
For he ranks low among the fools
who, without making clear distinctions,
affirms or denies in one case or another,
since it often happens that a hasty opinion
inclines one to the erring side, and then
fondness for it fetters the working of the mind.
[tr. Hollander/Hollander (2007)]

And let this forever be like lead on your feet,
Forcing you to go slowly, like someone weary,
Saying 'yes' or 'no' when neither is clear.
A man who either concurs or disagrees
Without some plain distinctions is a fallen fool,
And pretty low even at that level,
For hasty judgment often bends to what's wrong,
And having made a foolish choice the fool
Holds on, letting his foolery tie up his mind.
[tr. Raffel (2010)]

Better counsel comes with the night.
[Source (1842)]

Morning brings better counsel.
[tr. Lewes/Taylor (1890)]

Better counsel often comes by night.
[tr. Gode-von Aesch (1959?)]

But justice orders us to spare all, to consult the welfare of mankind, to give to every one his own, and to abstain from every thing that is sacred, every thing that is public, every thing which is not our own.
[tr. Featherstonhaugh (1829), ch. 12]

But justice commands us to have mercy upon all men, to consult the interests of the whole human race, to give to every one his due, and injure no sacred, public, or foreign rights, and to forbear touching what does not belong to us.
[tr. Barham (1841), ch. 12]

Justice, on the other hand, instructs us to spare all men, to consider the interests of the whole human race, to give everyone his due, and not to touch the sacred or public property, or that which belongs to others.
[tr. Keyes (1928)]

Justice, on the other hand, teaches you to spare all men, to consider the interests of the human race, to render to each his own, and not to tamper with that which is sacred, that which is public, and that which belongs to another. [tr. Sabine/Smith (1929)]

Justice, on the other hand, teaches us to spare all men, take thought for the interests of mankind, give everyone his due, and not lay hands on the things belonging to the gods, the state, or somebody else.
[tr. Rudd (1998)]

Justice instructs us to spare everyone, to look after the interests of the human race, to render to each his own, to keep hands off things that are sacred or public or belong to someone else.
[tr. Zetzel (1999), ch. 24b]

But justice instructs [us] to spare everyone, to take care of the human race, to render to each his own, not to touch sacred things, public things, another's things.
[tr. Fott (2014)]

It behooves thee, to frame and order thy maners and doings, not according to thine owne minde and fashion: but to please those, with whome thou livest, and after that sort direct thy doings.
[tr. Peterson (1576)]

You must know that it will be to your advantage to temper and adapt your manners not according to your own choices but according to the pleasure of those with whom you are dealing and act accordingly.
[tr. Einsenbichler/Bartlett (1986)]

They who care not for the morrow will the sooner have their sorrow.
[tr. Jennings (1895), 15.11]

If a man takes no thought for the morrow, he will be sorry before today is out.
[tr. Ku Hung-Ming (1898), 15.11]

Who heeds not the future will find sorrow at hand.
[tr. Soothill (1910), 15.11]

Men who don't think of the far, will have trouble near.
[tr. Pound (1933), 15.11]

He who will not worry about what is far off will soon find something worse than worry close at hand.
[tr. Waley (1938), 15.11]

If a man does not give thought to problems which are still distant, he will be worried by them when they get nearer
[tr. Ware (1950), 15.12]

He who gives no thought to difficulties in the future is sure to be best by worries much closer at hand.
[tr. Lau (1979), 15.12]

If a man avoids thinking about distant matters he will certainly have worries close at hand.
[tr. Dawson (1993), 15.12]

A man with no concern for the future is bound to worry about the present.
[tr. Leys (1997), 15.12]

If a man does not have long-range considerations, he will surely incur imminent afflictions.
[tr. Huang (1997), 15.12]

If one has no any consideration for the future, might have some anxiety in near.
[tr. Cai/Yu (1998), 15.12]

The person who does not consider what is still far off will not escape being alarmed at what is near at hand.
[tr. Ames/Rosemont (1998), 15.12]

If a man has no worries about what is far off, he will assuredly have troubles that are near at hand.
[tr. Brooks/Brooks (1998), 15.12]

If things far away don't concern you, you'll soon mourn things close at hand.
[tr. Hinton (1998), 15.12]

The person who fails to take far-reaching precautions is sure to encounter near-at-hand woes.
[tr. Watson (2007) 15.12]

The person who does not think ahead about the distant future is sure to be troubled by worries close at hand.
[tr. Annping Chin (2014)]

If a person does not plan and prepare for the future, he must be beset by worries and troubles very soon.
[tr. Li (2020), 15.12]

• "When events change, I change my mind. What do you do?"
• "When the facts change, I change my mind. What do you do, sir?"
• "When someone persuades me that I am wrong, I change my mind. What do you do?"

In a thousand cases to one, the goal of reflection is set at the point where one gets tired of reflection.
(Source)

For the vast majority of men, the object of their reflection lies at the point where they become tired of reflecting.
(Source)

Not that I therein imitated the Scepticks, who doubt onely to the end they may doubt, and affect to be always unresolved: For on the contrary, all my designe tended onely to fix my self, and to avoid quick-mires and sands, that I might finde rock and clay.
[tr. Newcombe ed. (1649)]

Not that in this I imitated the sceptics who doubt only that they may doubt, and seek nothing beyond uncertainty itself; for, on the contrary, my design was singly to find ground of assurance, and cast aside the loose earth and sand, that I might reach the rock or the clay.
[tr. Veitch (1901)]

For all that, I did not imitate the sceptics who doubt only for doubting's sake, and pretend to be always undecided; on the contrary, my whole intention was to arrive at a certainty, and to dig away the drift and the sand until I reached the rock or the clay beneath.
[tr. Huxley (1870)]

In doing this I was not copying the sceptics, who doubt only for the sake of doubting and pretend to be always undecided; on the contrary, my whole aim was to reach certainty -- to cast aside the loose earth and sand so as to come upon rock or clay.
[tr. Cottingham, Stoothoff (1985)]

To enjoy yourself and make others enjoy themselves, without harming yourself or any other; that, to my mind, is the whole of ethics.
[tr. Mathers (1926)]

Enjoy and give pleasure, without doing harm to yourself or to anyone else -- that, I think, is the whole of morality.
[tr. Merwin (1969)]

Enjoy and make others enjoy; without doing harm to yourself or anyone else: that, I think, sums up the whole of morality.
[tr. Pearson (1973)]

Give and take pleasure, without doing harm to yourself or anyone else -- that, I think, sums up morality.
[tr. Dusinberre (1992), Frag. 319]

Take your pleasure, give pleasure to others without doing harm to yourself or to anyone else: that sums up the whole of morality.
[tr. Parmée (2003), ¶ 196]

The Pillow is a dumb Sibylle. To sleep upon a thing that is to be done, is better than to be awaked by a thing already done.
[Flesher ed. (1685)]

The pillow is a silent Sibyl, and it is better to sleep on things beforehand than lie awake about them afterwards.
[tr. Jacobs (1892)]

The pillow is a tongueless sibyl, and it is better to sleep on something than to lie awake when things are on top of you.
[tr. Maurer (1992)]

For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]

And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]

If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]

For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]

For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]

Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]

In a moment’s burst of anger to forget oneself and one’s family. Wouldn’t this be utter confusion?
[tr. Ware (1950)]

To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]

To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]

To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]

In a fit of rage, you forget yourself and even your parents -- is that not delusion?
[tr. Huang (1997)]

If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]

In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]

For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]

To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]

To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]

Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]

If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]

First quoted by Walter Winchell, "On Broadway" (7 Jan 1937)

Also frequently attributed to Mark Twain, Eleanor Roosevelt, and Ethel Barrett; the latter used it ("We would worry less about what others think of us, if we realized how seldom they do") in her 1968 book Don’t Look Now But Your Personality is Showing. See here for more information.

Variants:

• "You’ll worry less about what people think about you when you realize how seldom they do."
• "You wouldn’t worry about what people may think of you if you could know how seldom they do."
• "We wouldn’t worry so much about what folks think of us if we knew how seldom they do."
• "You wouldn’t worry so much about what people think of you, if you knew how seldom they do."
• "You wouldn’t worry so much about what other people think if you realized how seldom they do."

See also Johnson.

• Nope, Aristotle Did Not Say, “It Is the Mark of an Educated Mind to Entertain a Thought Without….” – SENTENTIAE ANTIQUAE.
• Denouement: Aristotle and accuracy