Let us disregard present gains, let us care only for the reputation we shall have with posterity; let us hope for that which we desire to have, but let us bear what shall have befallen us; lastly, let us reflect that the bodies of brave heroes and great men are mortal, but the emotions of the soul and the glory of their merits eternal.
[tr. Hickie (1888)]

Let us disregard present rewards, and fix our eyes on the glory which we shall receive from posterity. Let us think that the most desirable conduct, which is the most upright; let us hope for whatever we choose, but bear whatever befalls us, let us consider, lastly, that the bodies of brave men and great citizens are mortal, but that the impulses of the mind and the glory of virtue are everlasting.
[tr. Yonge (1891)]

Neglecting present gain, let us be in bondage to posterity; let us count best what is right; hoping to achieve our ends, let us nevertheless bear what may befall us; let us remember that the body of the great and brave is mortal, but the fame of their spirit and their virtues is eternal.
[tr. Rogers/Harley (1928)]

Let us disregard present advantages, let us work for glory in years to come; let us regard that as best which is most truly good ; let us hope for our wishes, but let us bear what comes. Lastly, let us remember, that if the body of a brave and great man is mortal, yet the impulses of the mind and the glory of virtue are eternal.
[tr. Gardner (Loeb) (1958)]

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)]

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)]

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)]

Oddly enough, the first symptom of true love in a young man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour (1862)]

Strange it is, the first symptom of true love in a young man is timidity; in a girl it is boldness. This will surprise, and yet nothing is more simple; the two sexes have a tendency to approach, and each assumes the qualities of the other.
[tr. Wraxall (1862)]

And besides, although shyness is the first sign of true love in a youth, boldness is its token in a maid. This may seem strange, but nothing could be more simple. The sexes are drawing close, and in doing so each assumes the qualities of the other.
[tr. Denny (1976)]

And then, oddly enough, the first symptom of true love in a man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

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.

At once to quench an ancient flame, I own,
Is truly hard; but still no efforts spare;
On this thy peace depends, on this alone;
Then possible, or not, o conquer there!
[tr. Nott (1795), # 73 "To Himself"]

'Tis hard to lay long-cherish'd love aside;
'Tis hard at once. But 'tis your only plan;
'Tis all your hope. This love must be defied;
Nor think you cannot, but assert you can.
[tr. Lamb (1821), "The Lover's Petition (To Himself)"]

'Tis hard at once to fling a love away,
That has been cherish'd with the faith of years.
'Tis hard -- but 'tis thy duty. Come what may,
Crush every record of its joys, its fears!
[tr. T. Martin (1861), "Remorse"]

'Tis hard to quench at once a long-nursed love;
'Tis hard -- but do it howsoe'er you may;
It is your only chance -- our courage prove --
Easy or difficult -- you must obey.
[tr. Cranstoun (1867), "To Himself. The Lover's Petition", st. 4]

What? it is hard long love so lightly to leave in a moment?
Hard; yet abides this one duty, to do it: obey.
Here lies safety alone, one victory must not fail thee.
One last stake to be lost haply, perhaps to be won.
[tr. Ellis (1871)]

Difficult 'tis indeed long Love to depose of a sudden,
Difficult 'tis, yet do e'en as thou deem to be best.
This be thy safe-guard sole; this conquest needs to be conquered;
This thou must do, thus act, whether thou cannot or can.
[tr. Burton (1893), "In Self-Gratulation"]

It is difficult suddenly to set aside a love of long standing; it is difficult, this is true, no matter how you do it. This is your one salvation, this you must fight to the finish; you must do it, whether it is possible or impossible.
[tr. Smithers (1894)]

'Tis hard to lay aside at will
The love of years, -- and yet, I trow,
What men erewhile have borne may still;
Be borne, though hard, and shall be now.
Borne, ay, and done -- done, whatsoe'er
The pain of doing. Here for me,
Lies the sole refuge from despair,
And the end of all this misery.
[tr. Harman (1897), "The Soliloquy of Catullus"]

It is difficult suddenly to lay aside a long-standing love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (1904)]

It is not easy, at a moment's notice, to lay aside a life-long love. It is not easy; but yo must do so, what way you can: this is our one salvation and must be attained by you: possible or impossible, do it you must.
[tr. Stuttaford (1912)]

It is difficult suddenly to lay aside a long-cherished love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (Loeb) (1913)]

What can't be done, I still must do --
Forget, if I would live life through.
[tr. Stewart (1915)]

And though 'tis hard to cast a long-worn chain,
Choose any means, but freedom gain.
'Tis safety's only chance, then hold it fast
And do th'impossible at last!
[tr. Symons-Jeune (1923)]

Forbear, while heaven frowns, to fume and fret.
Steel your firm courage to escape her sway.
"'Tis hard," you say, "so quickly to forget,"
'Tis hard; but with a will there is a way.
Here is your chance: this victory you must win:
Whether you can nor no, the attempt begin.
[tr. Wright (1926), "The Poet's Prayer"]

For it is hard, hard to throw aside years lived in poisonous love that has tainted your brain
and must end.
If this seems impossible now, you must rise
to salvation.
[tr. Gregory (1931)]

It's hard to break off with someone you've loved such a long time:
it's hard, but you have to do it, somehow or another.
Your only chance is to get out from under this sickness,
no matter whether or not you think you're able.
[tr. C. Martin (1979)]

It’s difficult to suddenly let go of a former love,
it’s difficult, but it would gratify you to do it:
That’s your one salvation. That’s for you to prove,
for you to try, whether you can or not.
[tr. Kline (2001), "Past Kindness: to the Gods"]

It is difficult to suddenly put down a long love
It is difficult, but you should do this in whatever way is pleasing
This is the one safety this must be overcome by you
Do this whether it is possible or not possible
[tr. Wikibooks (2017)]

It is difficult to suddenly put away a long love
It is difficult, but you must effect this in some way or other:
it is the one salvation, this must be conquered by you
You must do this, whether it is impossible or possible.
[tr. Wikisource (2018)]

Vertue, that ne're repulse admits,
In taintless honours, glorious sits,
Nor takes, or leaveth Dignities,
Rais'd with the noise of vulgar cries.
[tr. Sir T. H.; ed. Brome (1666)]

Vertue, unlearn'd to bear the base
And shameful baffle of disgrace,
Nor takes, nor quits the tottering Throne,
As fickle Crowds shall smile or frown;
Nor from their wavering Breath receives the place.
[tr. Creech (1684)]

True Virtue never knows defeat:
Her robes she keeps unsullied still,
Nor takes, nor quits, her curule seat
To please a people's veering will.
[tr. Conington (1872)]

Virtue, unknowing of base repulse, shines with immaculate honors; nor does she assume nor lay aside the ensigns of her dignity, at the veering of the popular air.
[tr. Smart/Buckley (1853)]

Worth, all-indifferent to the spurns
Of vulgar souls profane,
The honours wears, it proudly earns,
Unclouded by a stain:
Nor grasps, nor lays the fasces down,
As fickle mobs may smile or frown.
[tr. Martin (1864)]

Virtue ne'er knows of a defeat which brings with it disgrace;
The blazon of her honors ne’er the breath of men can stain;
Her fasces she nor takes nor quits
As veers the popular gale.
[tr. Bulwer-Lytton (1870)]

Virtue knows not base rejection, is radiant with the purest honour, and neither takes, nor resigns, the axes at the breath of the popular will.
[tr. Elgood (1893)]

Virtue, that knows not how to be overthrown,
Shines with unsullied honours impregnable.
Nor at the lawless people's bidding
Does she take up or lay down her honours.
[tr. Phelps (1897)]

Virtue that knows not base defeat
Shines with untarnished honours,
Nor takes nor lays aside the Consul's axe
Upon decision by the popular whim.
[tr. Garnsey (1907)]

True Worth knows not defeat, and still preserves
His robe unsullied by base Envy's stain;
He takes not nor quits power again,
As mob-mood sways and swerves.
[tr. Marshall (1908)]

True worth, that never knows ignoble defeat, shines with undimmed glory, nor takes up nor lays aside the axes at the fickle mob’s behest.
[tr. Bennett (Loeb) (1912)]

Virtue, secure from shameful rout,
With honours all-unstained shines out;
Nor takes, nor drops, authority
To suit the crowd's oft-changing cry.
[tr. Mills (1924)]

Unconscious of mere loss of votes and shining
With honours that the mob's breath cannot dim,
True worth is not found raising or resigning
The fasces at the wind of popular whim.
[tr. Michie (1963)]

Virtue has no concern with reputation,
Shines for its own sake, neither takes up
Arms nor lays them down
Because the mob tells it so.
[tr. Raffel (1983)]

Virtue, rejecting everything that's sordid,
Shines with unblemished honor, nor takes up office
Nor puts it down persuaded by any shift
Of the popular wind.
[tr. Ferry (1997)]

Virtue, unconscious of disgraceful defeat,
shines with unsullied honors
nor does she raise up or lay down the Fasces
at the mere murmuring of the mob.
[tr. Willett (1998)]

Virtue, that’s ignorant of sordid defeat,
shines out with its honour unstained, and never
takes up the axes or puts them down
at the request of a changeable mob.
[tr. Kline (2015)]

Courage, unaware of putrid defeat,
gleams with unblemished honours,
and neither takes nor places the axes
on the judgement of the common ear.
[tr. Wikisource (2021)]

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)]

Frail women as we are, too oft our fears
Subdue us, but at other times our courage
By none can be exceeded.
[tr. Wodhall (1809)]

We are women, sometimes defeated by fear,
sometimes unsurpassed in courage.
[Source]

• "Success is the ability to move from one failure to another without loss of enthusiasm."
• "Courage is going from failure to failure without losing enthusiasm."
• "To succeed is to fail repeatedly, but without losing enthusiasm."

• Success Is Going from Failure to Failure Without Losing Your Enthusiasm – Quote Investigator®
• Quotes Falsely Attributed to Winston Churchill - International Churchill Society

Resolution is an act of courage in single instances, and if it becomes a characteristic trait, it is a habit of the mind. But here we do not mean courage in face of bodily danger, but in face of responsibility, therefore to a certain extent against moral danger. This has been often called courage d'esprit, on the ground that it springs from the understanding; nevertheless, it is no act of the understanding on that account it is an act of feeling. Mere intelligence is still not courage, for we often see the cleverest people devoid of resolution. The mind must, therefore, first awaken the feeling of courage, and then be guided and supported by it, because in momentary emergencies the man is swayed more by his feelings than his thoughts.

We have assigned to resolution the office of removing the torments of doubt, and the dangers of delay, when there are no sufficient motives for guidance
[tr. Graham (1873)]

Resolution is an act of courage in a single instance, and, if it becomes a characteristic trait, a habit of the mind. But here we do not mean courage in facing physical danger, butr courage in facing responsiblity, therefore to a certain extent in facing moral danger. This has often been called courage d'esprit, on the ground that it springs from the intellect, but it is not on that account for an act of the intellect but one of feeling. Mere intellect is not quite courage, for we often see the cleverest people devoid of resolution. The intellect must first, therefore, awaken the feeling of courage to be maintained and supported by it, because in emergencies of the moment man is governed more by his feelings than by his thoughts.

We have assigned to resolution the office of removing the torments of doubt and the dangers of hesitation when there are no sufficient motives for guidance.
[tr. Jolles (1943)]

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)]

The art of war has to deal with living and with moral forces; the consequence of which is that it can never attain the absolute and positive. There is therefore everywhere a margin for the accidental; and just as much inthe greatest things as in the smallest. As there is room for this accidental on the one hand, so on the other there must be courage and self-reliance in proportion to the room left. If these qualities are forthcoming in a high degree, the margin left may likewise be great.
[tr. Graham (1873)]

The art of war has to do with living and with moral forces; from this it follows that it can nowhere attain the absolute and certain; there remains always a margin for the accidental just as much with the greatest things as with the smallest. As on the one side stands this accidental element, so on the other courage and self-confidence must step forward and fill up the gap. The greater the courage and self-confidence, the larger the margin that may be left for the accidental.
[tr. Jolles (1943)]

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)]

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)]

And albeit Liberalitie, or magnanimitie, of themselves beare a greater praise, then, to be a well taught or manored man: yet perchaunce, the courteous behaviour and entertainement with good maners and words, helpe no lesse, him that hath them: then the high minde and courage, advaunceth him in whome they be.
[tr. Peterson (1576)]

Although liberality, courage, or generosity are without doubt far greater and more praiseworthy things than charm and manners, none the less, pleasant habits and decorous manners and words are perhaps no less useful to those who have them than a noble spirit and self-assurance are to others.
[tr. Einsenbichler/Bartlett (1986)]

Now, if it is to get safely through this perpetual conflict with the unexpected, two qualities are indispensable: in the first place an understanding which, even in the midst of this intense obscurity, is not without some traces of inner light, which lead to the truth, and then the courage to follow this faint light.
[tr. Graham (1873)]

Now if it is to get safely through this continual conflict with the unexpected, two qualities are indispensable: in the first place, an intellect which even in the midst of this intensified obscurity is not without some traces of inner light which lead to the truth, and next, courage to follow this faint light.
[tr. Jolles (1943)]

Ours is not the struggle of a day, a week, a month, or a year--it is the struggle of lifetime. We must build a world at peace with itself.
[Twitter (14 Jul 2016)]

Do not get lost in a sea of despair. Be hopeful, be optimistic. Our struggle is not the struggle of a day, a week, a month, or a year, it is the struggle of a lifetime. Never, ever be afraid to make some noise and get in good trouble, necessary trouble.
[Twitter (27 Jun 2018)]

Do not get lost in a sea of despair. Do not become bitter or hostile. Be hopeful, be optimistic. Never, ever be afraid to make some noise and get in good trouble, necessary trouble. We will find a way to make a way out of no way.
[Twitter (16 Jul 2019)]

Men with the spirit of youth pioneered our America ... men with vision and sturdy confidence. They found contentment in the thrill of action, knowing that success was never final and failure never fatal. It was courage that counted. Isn’t opportunity in America today greater than it was in the days of our grateful forefathers?

• Success Is Never Final and Failure Never Fatal. It’s Courage That Counts – Quote Investigator
• Media Matters - International Churchill Society
• Quotes Falsely Attributed to Winston Churchill - International Churchill Society

Every man ought to bear his own evils, rather than wrong another, by stripping him of his comforts.
[tr. McCartney (1798)]

It is rather the duty of each to bear his own misfortune, than wrongfully to take from the comforts of others.
[tr. Edmonds (1865)]

Each man must bear his own privations rather than take what belongs to another.
[tr. Peabody (1883)]

A man should bear his own misfortune rather than trench upon the good fortune of another.
[tr. Gardiner (1899)]

It is the duty of each man to bear his own discomforts, rather than diminish the comforts of his neighbor.
[ed. Harbottle (1906)]

Each one must bear his own burden of distress rather than rob a neighbour of his rights.
[tr. Miller (1913)]

Each man should endure his own suffering rather than reduce the benefits of another person.
[tr. Edinger (1974)]

Live, and preserve yourselves for better chance.
[tr. Ogilby (1649)]

Endure the hardships of your present state;
Live, and reserve yourselves for better fate.
[tr. Dryden (1697)]

Bear up, and live for happier days.
[tr. Conington (1866)]

Be firm,
And keep your hearts in hope of brighter days.
[tr. Cranch (1872), l. 263ff]

Keep heart, and endure till prosperous fortune come.
[tr. Mackail (1885)]

Abide, endure, and keep yourselves for coming days of joy.
[tr. Morris (1900)]

Bear up; reserve you for a happier day.
[tr. Taylor (1907), l. 238]

Have patience all!
And bide expectantly that golden day.
[tr. Williams (1910)]

Endure, and keep yourselves for days of happiness.
[tr. Fairclough (1916)]

Endure, and keep yourself for better days.
[tr. Humphries (1951)]

Hold on, and find salvation in the hope of better things!
[tr. Day Lewis (1952)]

Hold out, and save yourselves for kinder days.
[tr. Mandelbaum (1971)]

Be patient:
Save yourselves for more auspicious days.
[tr. Fitzgerald (1981), ll. 282-83]

Endure,
and preserve yourselves for happier days.
[tr. Kline (2002)]

Endure, and save yourselves for happier times.
[tr. Lombardo (2005)]

Bear up.
Save your strength for better times to come.
[tr. Fagles (2006)]

Hold on.
Save your strength for better days to come.
[tr. Bartsch (2021)]

He finds greater advantage in not engaging, than in overcoming: and though some rash blockhead may be ready to begin, yet he has a care not to make a second.
[Flesher ed. (1685)]

He will deem it better courage not to become ensnarled, than to win, and even should the everpresent fool bob up, he will excuse himself on the ground that he does not wish to be another.
[tr. Fischer (1937)]

There is more courage in avoiding danger than in conquering it. He sees that there is already one rash fool, and avoids adding another.
[tr. Maurer (1992)]

Enter amongst them, nor admit a fear.
More bold a man is, he prevails the more,
Though man nor place he ever saw before.
[tr. Chapman (1616)]

Though you a stranger be, fear not, go in;
The bold than fearful always better speed.
[tr. Hobbes (1675), ll. 45-46]

Fear not, but be bold:
A decent boldness ever meets with friends,
Succeeds, and even a stranger recommends.
[tr. Pope (1725)]

But enter fearing nought, for boldest men
Speed ever best, come whencesoe’er they may.
[tr. Cowper (1792), ll. 60-61]

Now enter, and all fear forego,
Since it is always on the bold in mind,
Strange though his stock, that fortune shines most kind.
[tr. Worsley (1861), st. 8]

Go in! with no faint heart: --
The bold man ever wins the best success
In all his works, e'en tho' from far he come!
[tr. Bigge-Wither (1869)]

Enter then, and fear not in thine heart, for the dauntless man is the best in every adventure, even though he come from a strange land.
[tr. Butcher/Lang (1879)]

Go in and have no dread:
For the man that is stout and hardy drives all things better home,
Whatever of deeds be toward; yea, e'en if from far he come.
[tr. Morris (1887)]

But enter, and have no misgivings in your heart; for the courageous man in all affairs better attains his head, come he from where he may.
[tr. Palmer (1891)]

But do not be afraid; go straight in, for the bolder a man is the more likely he is to carry his point, even though he is a stranger.
[tr. Butler (1898)]

Go thou within, and let thy heart fear nothing; for a bold man is better in all things, though he be a stranger from another land.
[tr. Murray (1919)]

Thrust in fearlessly: however foreign a man may be, in every crisis it is the high face which will carry him through.
[tr. Lawrence (1932)]

Go straight in and have no qualms. For it is the bold man who every time does best, at home or abroad.
[tr. Rieu (1946)]

You must not be dismayed; go in to them. A cheerful man does best in every enterprise -- even a stranger.
[tr. Fitzgerald (1961)]

When you go in, forget your fear: far better
to be a bold man, though a stranger here.
[tr. Mandelbaum (1990)]

Go inside and don't be afraid of anything.
Things turn out better for a man who is bold,
Especially if he's a stranger from a distant land.
[tr. Lombardo (2000)]

Go in and have no fear in your heart; in every kind of action the dauntless man always proves the better, even if he hails from some distant country.
[tr. Verity (2016)]

Do not be scared; go in. The brave succeed in all adventures, even those who come from countries far away.
[tr. Wilson (2017)]

I do not deny Pain to be Pain, for what need else were there of Fortitude? but I say it may be suppress'd by Patience, if there be any such Virtue as Patience; if there be none, why do we magnifie Philosophy? or why do we value our selves in being denominated from her?
[tr. Wase (1643)]

I do not deny pain to be pain, for were that the case, in what would courage consist? but I say it should be assuaged by patience, if there be such a thing as patience: if there be no such thing, then why do we speak so in praise of philosophy? or why do we glory in its name?
[tr. Main (1824)]

That pain is pain, I do not deny; for why should fortitude be desired? but I say it is kept under by patience: -- if, at least, there be any patience. If there be no such thing, why do we extol philosophy? or why do we glory in her name?
[tr. Otis (1839)]

I do not deny pain to be pain; for were that the case, in what would courage consist? but I say it should be assuaged by patience, if there be such a thing as patience: if there be no such thing, why do we speak so in praise of philosophy? or why do we glory in its name?
[tr. Yonge (1853)]

I do not deny that pain is pain; else where were the need of fortitude? But I do say that pain is subdued by patience, if patience be a real quality; and if it be not, why do we lavish praises on philosophy? Or what is there to boast of in its name?
[tr. Peabody (1886)]

I don't deny that pain is pain -- otherwise why should there be felt a need for courage? But I say that it is overcome by endurance if only there is such a thing as endurance: if there isn't, why do we sing the praises of philosophy, or why are we boastful on its behalf?
[tr. Douglas (1990)]

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]

Why seid Appius haue ye inclyned and revaled youre couragious hertys whiche til nowe were accustumyd to be ferme and stidfast. Be ye madd or for lak of discressyon agree ye for to condescend and desyre ye to make alliance and peas with kyng Pirrus bycause that he putteth in strength for to putt you downe and in subjection and wolde destroye yowe?
[tr. Worcester/Worcester/Scrope (1481)]

Why do your wits
And senses so rave?
What foolish conceit
Doth encumber your brain?
Where be the ripe judgments,
Which wont you were to have,
To agree to your country's
Ruin most plain?
[tr. Newton (1569)]

Whether now bend your minds, a headlong fall to bring,
Which heretofore had wont to stand, as straight as any thing.
[tr. Austin (1648)]

Whither now do you bend your Thoughts
Which, heretofore, were firm and resolute,
What! madly on your Ruin. ? --
[tr. J. D. (1744)]

What Frenzy now has your wild Minds possest?
You, who were first with sagest Counsels blest,
Your selves on sure Destruction thus to throw!
[tr. Logan (1744)]

Shall folly now that honoured Council sway,
Where sacred wisdom wont to point the way!
[tr. Melmoth (1773)]

Ah! wither have your minds demented turned themselves, wich heretofore were wont to stand erect?
[Cornish Bros. ed. (1847)]

Whither have your minds, which used to stand upright before, in folly turned away?
[tr. Edmonds (1874)]

Wont to stand firm, upon what devious way
Demented rush ye now?
[tr. Peabody (1884)]

Whither have swerved the souls so firm of yore?
Is sense grown senseless? Can feet stand no more?
[tr. Shuckburgh (1895)]

Where are the minds that used to stand serene,
where is the bravery that once has been?
[tr. Allison (1916)]

What is this madness that has turned your minds, until now firm and strong, from their course?
[tr. Grant (1960, 1971 ed.)]

Where are your minds? They always stood up straight till now! Are you mad? Where did you miss the road?
[tr. Copley (1967)]

Up until now your minds were straight and firm.
What bends them now onto this foolish path?
[tr. Cobbold (2012)]

How on earth could your mind
Once upright and dignified
Take a downturn and backslide?
[tr. Bozzi (2015)]

What madness has turned your minds, once firm and strong, from their course?
[tr. Freeman (2016)]

• "Let who will boast their courage in the field, / I find but little safety from my shield. / Nature's, not honour's, law we must obey: / This made me cast my useless shield away, / And, by a prudent flight and cunning, save / A life, which valour could not, from the grave. / A better buckler I can soon regain; / But who can get another life again?" [tr. Pulleyn (18th C)]
• "A Saian boasts about the shield which beside a bush / though good armour I unwillingly left behind. / I saved myself, so what do I care about the shield? / To hell with it! I'll get one soon just as good." ["To my shield" (D6, 5W)]
• "I don't give a damn if some Thracian ape struts / Proud of that first-rate shield the bushes got. / Leaving it was hell, but in a tricky spot / I kept my hide intact. Good shields can be bought." [tr. Silverman]
• "Some barbarian is waving my shield, since I was obliged to leave that perfectly good piece of equipment behind under a bush. But I got away, so what does it matter? Life seemed somehow more precious. Let the shield go; I can buy another one equally good." [tr. Lattimore (1955)]

[La pure valeur, s’il y en avoit, seroit de faire sans témoins ce qu’on est capable de faire devant le monde.]

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]

However highly we must esteem courage and firmness in war, and however little prospect there is of victory to him who cannot resolve to seek it by the exertion of all his power, still there is a point beyond which perseverance can only be termed desperate folly, and therefore can meet with no approbation from any critic.
[tr. Graham (1873)]

No matter how highly rated the qualities of courage and steadfastness may be in war, no matter how small the chance of victory may be for the leader who hesitates to go for it with all the power at his disposal, there is a point beyond which persistence becomes desperate folly, and can therefore never be condoned.
[tr. Howard & Paret (1976)]

• "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)]

It is not the size of the dog in the fight that counts, but the fight in the dog that wins.
 

Reacting to Emerson. See also Schmich.

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)]

Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness.
[tr. Casaubon (1634), 4.41]

When any thing grows troublesome recollect this Maxim; That generous Behaviour is to strong for Ill Fortune, and turns it to an Advantage.
[tr. Collier (1701)]

And then, upon every occasion of sorrow, remember the maxim, that this event is not a misfortune, but the bearing it courageously is a great felicity.
[tr. Hutcheson/Moor (1742)]

As often therefore as any thing befalls you, which may occasion you any concern or sorrow, recollect this maxim, That what has happened is no misfortune, but the opportunity of bearing it with fortitude is a real felicity.
[tr. Graves (1792), 4.40]

Remember too on every occasion which leads thee to vexation to apply this principle; not that this is a misfortune, but that to bear it nobly is good fortune.
[tr. Long (1862)]

Farther, when anything grows troublesome, recollect this maxim: This accident is not a misfortune, but bearing it well turns it to an advantage.
[tr. Collier/Zimmern (1887)]

Remember then henceforth in every case where you are tempted to repine, to apply this principle -- not, "The thing is a misfortune," but "To bear it bravely is good fortune."
[tr. Rendall (1898)]

Remember, therefore, for the future, upon all occasions of sorrow, to use the maxim: this thing is not misfortune, but to bear it bravely is good fortune.
[tr. Hutcheson/Chrystal (1902)]

Forget not in the future, when anything would lead thee to feel hurt, to take thy stand upon this axiom: This is no misfortune, but to bear it nobly is good fortune.
[tr. Haines (Loeb) (1916)]

So here is a rule to remember in future, when anything tempts you to feel bitter: not, "This is a misfortune," but "To bear this worthily is good fortune."
[tr. Staniforth (1964)]

So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but in bearing it nobly there is good fortune.
[tr. Hard (1997 ed.)]

So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune.
[tr. Hays (2003)]

So in all future events which might induce sadness remember to call on this principle: "this is no misfortune, but to bear it true to yourself is good fortune."
[tr. Hammond (2006)]

For the remainder of your life, whenever anything causes pain for you, make use of this principle: “This is not unfortunate. Indeed, to bear such things nobly is good fortune."
[tr. Needleman/Piazza (2008)]

So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but to bear it with a noble spirit is good fortune.
[tr. Hard (2011 ed.)]

So in future in every event that might lead you to get upset, remember to adopt this principle: this is not bad luck, but bearing it nobly is good luck.
[tr. Gill (2013)]

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)]

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)]

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)]