All men are made one for another: either then teach them better, or bear with them.
[tr. Casaubon (1634), 8.56]

Men are born to be serviceable to one another, therefore either Reform the World, or bear with it.
[tr. Collier (1701); Collier/Zimmern (1887)]

Men were formed for each other. Teach them better, then, or bear with them.
[tr. Hutcheson/Moor (1742)]

Men were born for the service and benefit of each other. Eitehr teach them this obvious truth, or bear with their ignorance.
[tr. Graves (1792), 8.57]

Men exist for the sake of one another. Teach them then, or bear with them.
[tr. Long (1862)]

Men exist for one another. Teach them then, or bear with them.
[tr. Rendall (1898)]

Men were created the one for the other. Teach them better then, or bear with them.
[tr. Hutcheson/Chrystal (1902)]

Mankind have been created for the sake of one another. Either instruct therefore or endure.
[tr. Haines (Loeb) (1916)]

Men have come into the world for the sake of one another. Either instruct them then or bear with them.
[tr. Farquharson (1944)]

Men exist for each other. Then either improve them, or put up with them.
[tr. Staniforth (1964)]

Human beings are here for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (1997 ed.)]

People exist for one another. You can instruct or endure them.
[tr. Hays (2003)]

[Human beings have come into the world for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (2011 ed.)]

Men were created for one another; either teach them, or endure them.
[ed. Taplin (2016)]

He has no enemies, you say.
My friend, your boast is poor.
He who hath mingled in the fray
Of duty that the brave endure
Must have made foes.
If he has none,
Small is the work that he has done.
He has hit no fraud upon the hip;
He has shook no cup from perjured lip;
He has never turned the wrong to right;
He has been a coward in the fight.

What you wish to do you are apt to think you ought to do.
[tr. Wister (1883)]

However, the cause of your loyalty was fear, no lasting monitor of duty, while your worthlessness springs from that audacity which is ever present with you while you are free from fear.
[tr. King (1877)]

Fear is not a lasting teacher of duty.
[Timor non est diuturnus magister officii.]
[ed. Hoyt (1883)]

However, it was fear -- no steadfast teacher of duty -- that made you good: what made you unprincipled was that which, in the absence of fear, never departs from you, audacity.
[tr. Ker (Loeb) (1926)]

Although it was fear that was then making you a good citizen, which is never a lasting teacher of duty; your own audacity, which never departs from you as long as you are free from fear, has made you a worthless one.
[tr. Yonge (1903)]

Although fear (not a long-lasting teacher of one’s duty) was making you a decent person then, your arrogance, which never leaves you as long as fear is absent, has made you shameless.
[tr. McElduff (2011)]

For the good man's duty
Is to obey the dread behests of justice,
And ever punish those who act amiss.
[tr. Wodhull (1809)]

For it belongs to a good man to minister justice, and always and in every case to punish the bad.
[tr. Edwards (1826)]

For 'tis the good man's part to champion right,
And everywhere and aye to smite the wrong.
[tr. Way (Loeb) (1894)]

This, this is virtue: to do justice still,
Requiting evil every way with ill.
[tr. Sheppard (1924)]

For it is always a good man's duty to help the right, and to punish evil-doers wherever found.
[tr. Coleridge (1938)]

Do your duty as a man of honor:
see justice done. Punish this murder.
[tr. Arrowsmith (1958)]

A good man is just, he'll punish the bad.
[tr. McGuinness (2004)]

A good man commits himself to justice and combats the wicked in whatever place.
[tr. Harrison (2005)]

Do your duty. Mete out justice.
Punish this heinous crime against gods and man.
[tr. Karden/Street (2011)]

For it is right that a good man serve justice
And always do evil everywhere to evil men.
[tr. @sentantiq (2020)]

For perhaps it is not the same thing to be a good man, and a good citizen.
[tr. Taylor (1818), 5.2]

It may be it is not the same thing to be a good man and a good citizen in every case.
[tr. Chase (1847), 5.4]

The perfection of the man is not perhaps in all cases identical with the perfection of the citizens.
[tr. Williams (1869), 5.2]

It is possibly not the same thing in all cases to be a good man and to be a good citizen.
[tr. Welldon (1892), 5.5]

It is possible that to be a good man is not the same as to be a good citizen of any state whatever.
[tr. Peters (1893), 5.2]

Perhaps it is not the same to be a good man and a good citizen of any state taken at random.
[tr. Ross (1908), 5.2]

It would seem that to be a good man is not in every case the same thing as to be a good citizen.
[tr. Rackham (1934), 5.2.11]

For being a good man is presumably not in every case the same as being a good citizen.
[tr. Reeve (1948)]

For perhaps to be a good man is not the same as to be a good citizen in every case.
[tr. Apostle (1975)]

Presumably it is not always the same thing to be a good man and a good citizen.
[tr. Thomson/Tredennick (1976)]

For, presumably, being a good man is not the same as being every sort of good citizen.
[tr. Irwin/Fine (1995)]

For, presumably, being a good person is not in every case the same as being a good citizen.
[tr. Crisp (2000)]

For perhaps it is not the same thing in every case to be a good man and to be a good citizen.
[tr. Bartlett/Collins (2011)]

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)]

We must be especially careful to observe the mitzvah of tzedakah, more so than any other positive mitzvah, for tzedakah is a sign of the righteous [tzadik] lineage of Abraham, our father.
[tr. Meszler (2003)]

For of all the virtues, there is none we are more necessarily obliged to, than gratitude.
[tr. Cockman (1699)]

For there is no duty of a more necessary obligation than returning a kindness.
[tr. McCartney (1798)]

For there is no duty more indispensable than that of returning a kindness.
[tr. Edmonds (1865)]

For no duty is more imperative than gratitude.
[tr. Gardiner (1899)]

There is no duty more obligatory than the repayment of a kindness.
[ed. Harbottle (1906)]

For no duty is more imperative than that of proving one's gratitude.
[tr. Miller (1913)]

No duty is more necessary than to return a favor.
[tr. Edinger (1974)]

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)]

This man, minding nought
But his relief, a poor unhappy wretch,
Wrack’d here, and hath no other land to fetch,
Him now we must provide for. From Jove come
All strangers, and the needy of a home,
Who any gift, though ne’er so small it be,
Esteem as great, and take it gratefully.
[tr. Chapman (1616)]

But by evil weather
To come to land this man hath forced been;
Let’s do him good. From Jove come beggars all,
And welcome to them is whate’er they get;
Our givings to him will be very small.
[tr. Hobbes (1675), l. 195ff]

'Tis ours this son of sorrow to relieve,
Cheer the sad heart, nor let affliction grieve.
By Jove the stranger and the poor are sent;
And what to those we give to Jove is lent.
[tr. Pope (1725)]

This man, a miserable wand’rer comes,
Whom we are bound to cherish, for the poor
And stranger are from Jove, and trivial gifts
To such are welcome.
[tr. Cowper (1792)]

Now comes this wanderer -- let us treat him well;
All strangers and all poor by Zeus are sent,
And love can make a little gift excel.
[tr. Worsley (1861), st. 27]

But, he,
This wand'ring outcast, is before us come
For whom it well beseems us to take thought;
For not without the warrant of great Jove
Appeal the strangers and the abject poor.
However small the boon, 'tis dearly priz'd!
[tr. Musgrave (1869), l. 315ff]

But this -- some hapless wanderer -- hither comes:
Him it behoves us care for: since from Zeus
Come strangers all, and poor men: and a gift
Small to the giver -- blesses him that takes it.
[tr. Bigge-Wither (1869)]

Nay, but this man is some helpless one come hither in his wanderings, whom now we must kindly entreat, for all strangers and beggars are from Zeus, and a little gift is dear.
[tr. Butcher/Lang (1879)]

But this man, a hapless wanderer, to usward now is sent,
And him is it meet to cherish; since from Zeus come guestfolk all
And suppliants; and full welcome is the gift, albeit but small.
[tr. Morris (1887)]

But this poor man has come here having lost his way, and we should give him aid; for in the charge of Zeus all strangers and beggars stand, and a small gift is welcome.
[tr. Palmer (1891)]

This is only some poor man who has lost his way, and we must be kind to him, for strangers and foreigners in distress are under Jove's protection, and will take what they can get and be thankful.
[tr. Butler (1898)]

This is some hapless wanderer that has come hither. Him must we now tend; for from Zeus are all strangers and beggars, and a gift, though small, is welcome.
[tr. Murray (1919)]

This man appeals as a luckless wanderer whom we must now kindly entertain. Homeless and broken men are all of them in the sight of Zeus, and it is a good deed to make them some small alms.
[tr. Lawrence (1932)]

The man you see is an unfortunate wanderer who has strayed here, and now commands our care, since all strangers and beggars come under the protection of Zeus, and the charity that is a trifle to us can be precious to others.
[tr. Rieu (1946)]

This man is a castaway, poor fellow; we must take care of him. Strangers and beggars come from Zeus: a small gift, then, is friendly.
[tr. Fitzgerald (1961)]

But, since this is some poor wanderer who has come to us,
we must now take care of him, since all strangers and wanderers
are sacred in the sight of Zeus, and the gift is a light and a dear one.
[tr. Lattimore (1965)]

But this man is a luckless fellow, one
who wandered here, and he deserves our care;
the stranger and the beggar -- both are sent
by Zeus, and even small gifts win their thanks.
[tr. Mandelbaum (1990)]

But here's an unlucky wanderer strayed our way
and we must tend him well. Every stranger and beggar
comes from Zeus, and whatever scrap we give him
he'll be glad to get.
[tr. Fagles (1996)]

This poor man comes here as a wanderer,
And we must take care of him now. All strangers,
All beggars, are under the protection of Zeus,
And even small gifts are welcome.
[tr. Lombardo (2000)]

No, this man is a luckless wanderer who has arrived here; we must now give him succor, for every stranger and beggar has the protection of Zeus, and a gift though little is welcome.
[tr. Merrill (2002)]

This man is an unfortunate wanderer who has strayed here, and we must look after him, since all strangers and beggars come under the protection of Zeus, and to such people a small gift can mean much.
[tr. DCH Rieu (2002)]

But this man is lost, poor thing. We must look after him. All foreigners and beggars come from Zeus, and any act of kindness is a blessing.
[tr. Wilson (2017)]

No, this is some ill-starred drifter who's ended up here, and we must now take of, since from Zeus are all strangers and beggars: any gift, though small, is welcome.
[tr. Green (2018)]

So this man
is some poor wanderer who’s just come here.
We must look after him, for every stranger,
every beggar, comes from Zeus, and any gift,
even something small, is to be cherished.
[tr. Johnston (2019), l. 264]

But this man who has wandered here, who is so ill-starred,
It is right to care for him now. For all are from Zeus,
The strangers and the beggars, and our gift is small but dear to them.
[tr. @sentantiq (2020)]

Guest! If one much worse
Arriv’d here than thyself, it were a curse
To my poor means, to let a stranger taste
Contempt for fit food. Poor men, and unplac’d
In free seats of their own, are all from Jove
Commended to our entertaining love.
But poor is th’ entertainment I can give,
Yet free and loving.
[tr. Chapman (1616)]

Stranger, then said Eumæus, it was never
My custom any stranger to neglect;
The poor and stranger are in God’s hand ever.
Few are my gifts, and but of small effect.
[tr. Hobbes (1675)]

It never was our guise
To slight the poor, or aught humane despise:
For Jove unfold our hospitable door,
'Tis Jove that sends the stranger and the poor.
[tr. Pope (1725)]

My guest! I should offend, treating with scorn
The stranger, though a poorer should arrive
Than ev’n thyself; for all the poor that are,
And all the strangers are the care of Jove.
Little, and with good will, is all that lies
Within my scope.
[tr. Cowper (1792), l. 68ff]

O friend, I dare not, though a worse man sought
These doors, a stranger use discourteously.
All strangers and all poor by Zeus are brought;
Sweet is our gift, yet small.
[tr. Worsley (1862), st. 7]

O stranger! 'Twere a wrongful act of mine,
Ev'n should a wretch more hapless than thyself
Before me come, on such a stranger's claim
To cast contempt: for ev'ry one Unknown
And ev'ry Mendicant from Jove Himself
His claim prefers. But, small, indeed, though kind
Are our donations all.
[tr. Musgrave (1869), l. 90ff]

Sir guest, 'tis not my wont, not e'en should come
A worser man than thou, to slight a guest.
From Zeus are strangers all, and begger-men:
My gift is small, tho' proof of kindliness.
[tr. Bigge-Wither (1869)]

Guest of mine, it were an impious thing for me to slight a stranger, even if there came a meaner man than thou; for from Zeus are all strangers and beggars; and a little gift from such as we, is dear.
[tr. Butcher/Lang (1879)]

O guest, it were not rightful, though e'en worser than thou he were sped,
To put shame upon a stranger; since guest and bedesman all,
From Zeus they are; and our giving, although it be but small,
Is dear.
[tr. Morris (1887)]

Stranger, it is not right for me to slight a stranger, not even one in poorer plight than you; for in the charge of Zeus all strangers and beggars stand, and our small gift is welcome.
[tr. Palmer (1891)]

Stranger, though a still poorer man should come here, it would not be right for me to insult him, for all strangers and beggars are from Jove. You must take what you can get and be thankful.
[tr. Butler (1898)]

Nay, stranger, it were not right for me, even though one meaner than thou were to come, to slight a stranger: for from Zeus are all strangers and beggars, and a gift, though small, is welcome from such as we.
[tr. Murray (1919)]

My guest, I should sin if I failed in attention to any stranger, even one poorer than yourself. The needy and the strangers are all from Zeus; and with the likes of us a quite slender gift can convey goodwill.
[tr. Lawrence (1932)]

"Sir," said the swineherd Eumaeus, "my conscience would not let me turn away a stranger in a worse state even than yourself, for strangers and beggars all come in Zeus’ name, and a gift from folk like us is none the less welcome for being small."
[tr. Rieu (1946)]

Tush, friend,
rudeness to a stranger is not decency,
poor though he may be, poorer than you.
All wanderers
and beggars come from Zeus. What we can give
is slight but well-meant.
[tr. Fitzgerald (1961)]

Stranger, I have no right to deny the stranger, not
even if one came to me who was meaner than you. All vagabonds
and strangers are under Zeus, and the gift is a light and a dear one
that comes from us.
[tr. Lattimore (1965)]

Dear guest. I'd never slight the least of strangers. Not even one more wretched than you are; for it is Zeus who sends to us all beggars and strangers; and a gift, however small, means much when given by a man like me.
[tr. Mandelbaum (1990)]

Stranger, for me it would not be right to dishonor a stranger, though one baser than you came, for every stranger and beggar has the protection of Zeus; and a gift, though little, but welcome, lies in our power to give.
[tr. Merrill (2002)]

Stranger, it is not right for me to turn away any stranger, even one in a worse state than you are, for strangers and beggars all come in Zeus' name, and a gift from folk like us is none the less welcome for being small.
[tr. DCH Rieu (2002)]

Stranger, it is not right for me to treat a guest dishonorably, not even one in a worse state than you; all strangers and beggars are under the protection of Zeus. What I can offer is small, but you are welcome to it.
[tr. Verity (2016)]

One must honor guests and foreigners and strangers, even those much poorer than oneself. Zeus watches over beggars and guests and strangers. What I have to give is small, but I will give it gladly.
[tr. Wilson (2017)]

Stranger, were one even meaner than you than you to come here, I'd still have no right to reject him, for all strangers and beggars are from Zeus, and a gift, however small, is friendly from folk such as us.
[tr. Green (2018)]

It would be wrong,
stranger, for me to disrespect a guest,
even if one worse off than you arrived,
for every guest and beggar comes from Zeus,
and any gift from people like ourselves,
though small, is welcome.
[tr. Johnston (2019)]

"But seeing (as is excellently said by Plato) we are not born for ourselves alone; but that our native country, our friends and relations, have a just claim and title to some part of us;" and seeing whatsoever is created on earth was merely designed (as the Stoics will have it) for the service of men; and men themselves for the service, good, and assistance of one another; we certainly in this should be followers of Nature, and second her intentions; and by producing all that lies within the reach of our power for the general interest, by mutually giving and receiving good turns, by our knowledge, industry, riches, or other means, should endeavour to keep up that love and society, that should be amongst men.
[tr. Cockman (1699)]

But, according to the excellent observation of Plato, "since we were not born for ourselves alone, our country and our friends have separate claims upon us." The produce of the earth, according to the Stoics, is intended wholly for the use of man; but men were designed for the service of men, by being made able to communicate reciprocal benefits to each other. In this view we ought to follow nature as our guide; and, by the exchange of services, by giving and receiving, to bring forward general advantages for the common good. We ought, by knowledge, industry, and wealth, to bind closer the society of men with men.
[tr. McCartney (1798)]

But (as has been strikingly said by Plato) we are not born for ourselves alone, and our country claims her share, and our friends their share of us; and, as the Stoics hold, all the earth produces is created for the used of man, so men are created for the sake of men, that they may mutually do good to one another; in this we ought to take nature for our guide, to throw into the public stock the offices of general utility by a reciprocation of duties; sometimes by receiving, sometimes by giving, and sometimes to cement human society by arts, by industry, and byh our resources.
[tr. Edmonds (1865)]

But since, as it has been well said by Plato, we are not born for ourselves alone; since our country claims a part in us, our parents a part, our friends a part; and since, according to the Stoics, whatever the earth bears is created for the use of men, while men were brought into being for the sake of men, that they might do good to one another, -- in this matter we ought to follow nature as a guide, to contribute our part to the common good, and by the interchange of kind offices, both in giving and receiving, alike by skill, by labor, and by the resources at our command, to strengthen the social union of men among men.
[tr. Peabody (1883)]

But since our life, to quote the noble words of Plato, has not been given to us for ourselves alone (for our country claims a share, our friends another), and since, as the Stoics hold, all the products of the earth are destined for our use and we are born to help one another, we should here take nature for our guide and contribute to the public good by the interchange of acts of kindness, now giving, now receiving, and ever eager to employ our talents, industry and resources in strengthening the bonds of human society.
[tr. Gardiner (1899)]

Plato wrote brilliantly on this point: "We have not been born for ourselves alon; our native land claims a portion of our origin, our friends claim a portion." The Stoics like to repeat that everything that comes into being in the world is created for the benefit of man, that even men themselves are born for mankind's sake, that people can be helpful among themselves, one to another. The Stoics say that we should follow nature's lead in this and that we should contribute to the public benefit by the mutual interchange of obligations, by both giving and receiving. By our skills, by our efforts, by our capacities we should thus link men together into a human society.
[tr. Edinger (1974)]

Well spoken: so right-minded sons should feel,
In all deferring to a father's will.
For 'tis the hope of parents they may rear
A brood of sons submissive, keen to avenge
Their father's wrongs, and count his friends their own.
But who begets unprofitable sons,
He verily breeds trouble for himself,
And for his foes much laughter.
[tr. Storr (1859)]

That, O my son! should be thy constant mind,
In all to bend thee to thy father's will.
Therefore men pray to have around their hearths
Obedient offspring, to requite their foes
With harm, and honour whom their father loves;
But he whose issue proves unprofitable,
Begets what else but sorrow to himself
And store of laughter to his enemies?
[tr. Campbell (1873)]

Yes, my son, this is the spirit you should maintain in your heart -- to stand behind your father's will in all things. It is for this that men pray: to sire and raise in their homes children who are obedient, that they may requite their father's enemy with evil and honor his friend, just as their father does. But the man who begets unhelpful children -- what would you say that he has sown except miseries for himself and abundant exultation for his enemies?
[tr. Jebb (1891), l. 640ff]

Yea, this, my son, should be thy heart's fixed law, -- in all things to obey thy father's will. 'Tis for this that men pray to see dutiful children grow up around them in their homes, -- that such may requite their father's foe with evil, and honour, as their father doth, his friend. But he who begets unprofitable children -- what shall we say that he hath sown, but troubles for himself, and much triumph for his foes?
[tr. Jebb (1917)]

Good. That is the way to behave: subordinate
Everything else, my son, to your father’s will
This is what a man prays for, that he may get
Sons attentive and dutiful in his house,
Each one hating his father’s enemies,
Honoring his father’s friends. But if his sons
Fail him, if they turn out unprofitably,
What has he fathered but trouble for himself
And amusement for the malicious?
[tr. Fitts/Fitzgerald (1939), l. 503ff]

Rightly said.
Your father’s will should have your heart’s first place.
Only for this do fathers pray for sons
Obedient, loyal, ready to strike down
Their father’s foes, and love their father’s friends.
To be the father of unprofitable sons
Is to be the father of sorrows, a laughingstock
To all one’s enemies.
[tr. Watling (1947), l. 540ff]

And that’s how it should always be, my son! Everything should give way to a father’s wish because that’s why a father hopes to have many children: so that they can inflict upon his enemies whatever hard punishment they can and treat his friends with the same honour as he does. Whereas the father who brings to the world worthless children, well, how would that be different to having brought about the birth of innumerable pains and cause for his enemies to ridicule him?
[tr. Theodoridis (2004)]

Indeed, my son,
that’s how your heart should always be resolved,
to stand behind your father’s judgment
on every issue. That’s what men pray for --
obedient children growing up at home
who will pay back their father’s enemies,
evil to them for evil done to him,
while honouring his friends as much as he does.
A man who fathers useless children --
what can one say of him except he’s bred
troubles for himself, and much to laugh at
for those who fight against him?
[tr. Johnston (2005), l. 724ff]

There's a good boy. So should you hold at heart
and stand behind your father all the way.
It is for this men pray they may beget
households of dutiful obedient sons,
who share alike in punishing enemies,
and give due honor to their father's friends.
Whoever breeds a child that will not help
what has he sown but trouble for himself,
and for his enemies laughter full and free?
[tr. Wyckoff (1954)]

Yes, you should always be disposed this way in your breast, boy,
to assume your post behind your father’s judgments
in all things. For this reason, men pray to beget
and have sons in their households who listen,
that they may both repay an enemy with evils
and honor the philos equally with the father.
Whoever produces useless children,
what could you say about him except that he begets
hardship for himself and great mockery for his enemies.
[tr. Tyrell/Bennett (2002)]

What, therefore, is the aim of these conductors of the affairs of the state, which they ought to keep their eyes upon, and towards which they ought to direct their course? That which is most excellent and most to be desired by all sane and good and well-to-do citizens, tranquillity with freedom.
[tr. Hickie (1888)]

[...] That which stands first, and is most to be desired by all happy, honest, and healthy-minded men, is ease with dignity.
[ed. Harbottle (1897)]

What then is the mark set before those who guide the helm of state, upon which they ought to keep their eyes and towards which they ought to direct their course? It is that which is far the best and the most desirable for all who are sound and good and prosperous; it is "peace with dignity."
[tr. Gardner (Loeb) (1958)]

What then are the ideals and objectives towards which these men ought to steer the res publica? They are the finest, the noblest aims of all men of wisdom, integrity, and substance: civil peace for Rome and honour for those who deserve it.
[tr. Wilson/Lacey (1978)]

[...] What is desired the most, by those who are healthy, good, and blessed, is leisure with honor.
[in Jasper (2008)]

[...] The thing that is the most outstanding, and chiefly to be desired by all healthy and good and well-off persons, is leisure with honor.
[ed. Stone (2013)]

• "Then again we criticize and consider wholly deserving of our odium those who are so seduced and corrupted by the blandishments of immediate pleasure that they fail to foresee in their blind passion the pain and harm to come. Equally blameworthy are those who abandon their duties through mental weakness -- that is, through the avoidance of effort and pain. It is quite simple and straightforward to distinguish such cases. In our free time, when our choice is unconstrained and there is nothing to prevent us doing what most pleases us, every pleasure is to be tasted, every pain shunned. But in certain circumstances it will often happen that either the call of duty or some sort of crisis dictates that pleasures are to be repudiated and inconveniences accepted. And so the wise person will uphold the following method of selecting pleasures and pains: pleasures are rejected when this results in other greater pleasures; pains are selected when this avoids worse pains." [On Moral Ends, tr. Woolf (2001)]


• "But in truth we do blame and deem most deserving of righteous hatred the men who, enervated and depraved by the fascination of momentary pleasures, do not foresee the pains and troubles which are sure to befall them, because they are blinded by desire, and in the same error are involved those who prove traitors to their duties through effeminacy of spirit, I mean because they shun exertions and trouble. Now it is easy and and simple to mark the difference between these cases. For at our seasons of ease, when we have untrammelled freedom of choice, and when nothing debars us from the power of following the course that pleases us best, then pleasure is wholly a matter for our selection and pain for our rejection. On certain occasions however either through the inevitable call of duty or through stress of circumstances, it will often come to pass that we must put pleasures from us and must make no protest against annoyance. So in such cases the principle of selection adopted by the wise man is that he should either by refusing cerftain pleasures attain to other and greater pleasures or by enduring pains should ward off pains still more severe." [tr. Reid (1883)]


• "But we do accuse those men, and think them entirely worthy of the greatest hatred, who, being made effeminate and corrupted by the allurements of present pleasure, are so blinded by passion that they do not foresee what pains and annoyances they will hereafter be subject to; and who are equally guilty with those who, through weakness of mind, that is to say, from eagerness to avoid labour and pain, desert their duty. And the distinction between these things is quick and easy. For at a time when we are free, when the option of choice is in our own power, and when there is nothing to prevent our being able to do whatsoever we choose, then every pleasure may be enjoyed, and every pain repelled. But on particular occasions it will often happen, owing whether to the obligations of duty or the necessities of business, that pleasures must be declined and annoyances must not be shirked. Therefore the wise man holds to this principle of choice in those matters, that he rejects some pleasures, so as, by the rejection to obtain others which are greater, and encounters some pains, so as by that means to escape others which are more formidable." [On the Chief Good and Evil, tr. Yongue (1853)]

It is not for thee to finish the work, nor art thou free to desist therefrom.
[tr. Taylor (1897)]

It is not incumbent upon you to complete the work, but neither are you at liberty to desist from it.
[tr. Charles (1913); 2:21]

The work is not upon thee to finish nor art thou free to desist from it.
[tr. Herford (1929); 2:21]

It is not thy part to finish the task, yet thou art not free to desist from it.
[tr. Danby (1933)]

It is not up to you to complete the work; but neither are you free to desist from it.
[tr. Bokser (1989)]

It is not your responsibility to finish the work [of perfecting the world], but you are not free to desist from it either.
[tr. Telushkin (1991)?]

It is not your duty to finish the work, but neither are you at liberty to neglect it.
[tr. Kulp (2014?)]

The work is not yours to complete. [The Holy One Blessed be He did not hire you to complete all of it, in which instance you would lose your wage if you did not complete it.] And [lest you say: (In that case,) I will not learn and I will not take a wage] — you are not free to abstain from it. [Perforce the yoke is upon you to labor.]
[tr. Silverstein (2013?)]

It is not [incumbent] upon thee to finish the work, but neither art thou a free man so as to [be entitled to] refrain therefrom.
[Wikisource]

It is not your responsibility to finish the work, but neither are you free to desist from it.
[tr. Open Mishnah]

It is not your duty to finish the work, but neither are you free to desist from it.
[E.g.]

It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it.
[E.g.]

It is not up to you to finish the task, but you are not free to avoid it.
[E.g.]

You need not finish the work , but you are not free to stop working.
[E.g.]

Although I am not free to avoid doing the work, it is not always necessary that I finish the task.
[E.g.]

You are not obliged to complete the task, nor are you free to abandon it.
[E.g.]

You are not obligated to complete the work, but neither are you free to abandon it.
[E.g.]

It is not your duty to complete the work, but neither are you free to desist from it.
[E.g.]

It is not your obligation to finish the task, nor are you free to desist from it.
[E.g.]

It is not yours to finish the task, but neither are you free to desist from it.
[E.g.]

For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
[KJV (1611)]

When a man has had a great deal given him, a great deal will be demanded of him; when a man has had a great deal given him on trust, even more will be expected of him.
[JB (1966)]

When someone is given a great deal, a great deal will be demanded of that person; when someone is entrusted with a great deal, of that person even more will be expected.
[NJB (1985)]

Much is required from the person to whom much is given; much more is required from the person to whom much more is given.
[GNT (1992 ed.)]

Much will be demanded from everyone who has been given much, and from the one who has been entrusted with much, even more will be asked.
[CEB (2011)]

From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.
[NIV (2011 ed.)]

Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee.
[tr. Casaubon (1634), #2]

Take care always to pursue the Business in Hand with Vigour and Application; Remember your self a Man and a Roman; And let the Action be done with all the Dignity and Advantage of Circumstance: Let unaffected Gravity, Humanity, Freedom, and Justice shine through it. And be sure you entertain no Fancys, which may give check to these Qualities. This Task is very practicable if you will but suppose every thing you are upon your Last; If your Appetites and Passions don't cross upon your Reason; If you stand clear of Rashness, and don't complain of your Destiny, and have nothing of Insincerity, and Self-Love to infect you.
[tr. Collier (1701)]

Let this be your steadfast purpose to act continually, in all affairs, as becomes a Roman, and a man, with true unaffected dignity, kindness of heart, freedom, and justice; and disentangle your soul from other solicitudes. You shall thus disentangle yourself, if you perform each action as if it were your last: without temerity, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or fretting at what providence appoints.
[tr. Hutcheson/Moor (1742)]

Take care always to perform strenuously the business in hand, as becomes a man and a Roman, with attention and unaffected gravity, with humanity, liberality, and justice; and call off your thoughts, for the time, from every other object. This you will do, if you perform every action as if it were the last of your life; if you act without levity or dissimulation, free from selfishness and from every passion inimical to right reason; and lastly from peevishness and dissatisfaction at those events, which are necessarily connected with our lot.
[tr. Graves (1792)]

Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice, and to give thyself relief from all other thoughts. And thou wilt give thyself relief if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee.
[tr. Long (1862)]

Take care always to remember that you are a man and a Roman; and let every action be done with perfect and unaffected gravity, humanity, freedom, and justice. And be sure you entertain no fancies, which may give check to these qualities. This is possible, if you will but perform every action as though it were your last; if your appetites and passions do not cross upon your reason; if you keep clear of rashness, and have nothing of insincerity and self-love to infect you, and do not complain of your destiny.
[tr. Collier/Zimmern (1887)]

Hourly and earnestly strive, as a Roman and a man, to do what falls to your hand with perfect unaffected dignity, with kindliness, freedom and justice, and free your soul from every other imagination. This you will accomplish if you perform each action as if it were your last, without wilfulness, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or discontent with the decrees of Providence.
[tr. Hutcheson/Chrystal (1902)]

Every hour make up thy mind sturdily as a Roman and a man to do what thou hast in hand with scrupulous and unaffected dignity and love of thy kind and independence and justice; and to give thyself rest from all other impressions. And thou wilt give thyself this, if thou dost execute every act of thy life as though it were thy last, divesting thyself of all aimlessness and all passionate antipathy to the convictions of reason, and all hypocrisy and self-love and dissatisfaction with thy allotted share.
[tr. Haines (Loeb) (1916)]

Each hour be minded, valiantly as becomes a Roman and a man, to do what is to your hand, with precise ... and unaffected dignity, natural love, freedom and justice; and to give yourself repose from every other imagination. And so you will, if only you do each act as though it were your last, freed from every random aim, from wilful turning away from the directing Reason, from pretence, self-love and displeasure with what is allotted to you.
[tr. Farquharson (1944)]

Hour by hour resolve firmly, like a Roman and a man, to do what comes to hand with correct and natural dignity, and with humanity, independence, and justice. Allow your mind freedom from all other considerations. This you can do, if you will approach each action as though it were your last, dismissing the wayward thought, the emotional recoil from the commands of reason, the desire to create an impression, the admiration of self, the discontent with your lot.
[tr. Staniforth (1964)]

At every hour devote yourself in a resolute spirit, as suits a Roman and a man, to fulfilling the task in hand with scrupulous and unaffected dignity, and love for others, and independence and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and from duplicity, self-seeking, and dissatisfaction with what is allotted to you.
[tr. Hard (1997 ed.)]

Concentrate every minute like a Roman -- like a man -- on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can -- if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable.
[tr. Hays (2003)]

Every hour of the day give vigorous attention, as a Roman and 5 as a man, to the performance of the task in hand with precise analysis, with unaffected dignity, with human sympathy, with dispassionate justice — and to vacating your mind from all its other thoughts. And you will achieve this vacation if you perform each action as if it were the last of your life: freed, that is, from all lack of aim, from all passion-led deviation from the ordinance of reason, from pretence, from love of self, from dissatisfaction with what fate has dealt you.
[tr. Hammond (2006)]

Each and every hour make up your mind steadfastly as a Roman and as a man to accomplish the matter presently at hand with genuine solemnity, loving care, independence, and justice, and to provide yourself with relief from all other worries; and you will achieve this if you perform every action in your life as if it were your last, putting aside all aimlessness and emotional resistance to the choices of reason, and all pretense, selfishness, and discontent with what has been allotted to you.
[tr. Needleman/Piazza (2008)]

At every hour devote yourself in a resolute spirit, as befits a Roman and a man,* to fulfilling the task in hand with a scrupulous and unaffected dignity, and with love for others, and independence, and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and free from duplicity, self-love, and dissatisfaction with what is allotted to you.
[tr. Hard (2011 ed.)]

At every hour, give your full concentration, as a Roman and a man, to carrying out the task in hand with a scrupulous and unaffected dignity and affectionate concern for others and freedom and justice, and give yourself space from all other concerns. You will give yourself this if you carry out each act as if it were the last of your life, freed from all randomness and passionate deviation from the rule of reason and from pretence and self-love and dissatisfaction with what has been allotted to you.
[tr. Gill (2013)]

Think steadily every moment about what you have to do, with a perfect and simple dignity, with feelings of affection, freedom and justice. Do not allow yourself to be distracted. Live every moment as if it were your last, thinking clearly, without passion. Do not allow yourself to be overcome by feelings of hypocrisy, narcissism or resentment.
[tr. McNeill (2019)]

Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?"
[tr. Legge (1861), 11.11]

Tszlu propounded a question about ministering to the spirits ((of the departed). The Master replied, "Where there is scarcely the ability to minister to living men, how shall there be ability to minister to the spirits?"
[tr. Jennings (1895), 11.11]

A disciple (the intrepid Chung Yu) enquired how one should behave towards the spirits of dead men. Confucius answered, "We cannot as yet do our duties to living men; why should we enquire about our duties to dead men?"
[tr. Ku Hung-Ming (1898), 11.11]

When Chi Lu asked about his duty to the spirits the Master replied: "While still unable to do your duty to the living, how can you do your duty to the dead?"
[tr. Soothill (1910), 11.11]

Chi Lu asked about the service for ghosts and spirits. Confucius said, You cannot be useful to the living, how can you be useful to (serve) ghosts?
[tr. Pound (1933), 11.11]

Tsu-lu asked how one should serve ghosts and spirits. The master said, Till you have learnt to serve men, how can you serve ghosts?
[tr. Waley (1938), 11.11]

You can’t treat spirits and divinities properly before you are able to treat your fellow men properly.
[tr. Ware (1950)]

Zilu asked about serving ghosts and spirits. The Master said: "If one is not yet capable of serving men, how can one serve ghosts?"
[tr. Dawson (1993)]

Zilu asked how to serve the spirits and gods. The Master said: "You are not yet able to serve men, how could you serve the spirits?"
[tr. Leys (1997)]

When Ji-lu asked how to serve the spirits and gods, the Master said, "You cannot serve men yet; how can you serve the spirits?"
[tr. Huang (1997)]

Jilu asked how to service the gods, Confucius said: "One could not service the human beings yet, how could one service the gods?"
[tr. Cai/Yu (1998), #272]

Zilu asked how to serve the spirits and the gods. The master replied, "Not yet being able to serve other people, how would you be able to serve the spirits?"
[tr. Ames/Rosemont (1998)]

Jì-Lì asked about serving ghosts and spirits. The Master said, You cannot yet serve men, how could you serve ghosts?
[tr. Brooks/Brooks (1998)]

When Adept Lu asked about serving ghosts and spirits, the Master said, "You haven't learned to serve the living, so how could you serve ghosts?"
[tr. Hinton (1998)]

Zilu asked about serving ghosts and spirits. The Master said, “You are not yet able to serve people -- how could you be able to serve ghosts and spirits?”
[tr. Slingerland (2003)]

Jilu asked how one should serve the gods and spirits. The Master said, "When you don't yet know how to serve human beings, how can you serve the spirits?"
[tr. Watson (2007)]

Jilu [Zilu] asked about how to serve the spirits of the dead and the gods. The Master said, "You can't even serve men properly, how can you serve the spirits?"
[tr. Annping Chin (2014)]

Ji Lu asked about how to serve and worship gods and spirits. Confucius said, "You still have not served men well. Why do you bother serving gods and spirits?"
[tr. Li (2020)]

If you don't know how to serve men, why worry about serving the gods?
[Common translation]

First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]

In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]

In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]

Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
[tr. Long (1862)]

In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]

First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]

Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]

Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]

In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]

First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]

The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]

First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]

• "One of the penalties for refusing to participate in politics, is that you end up being governed by your inferiors."
• The Constitution Party (1952-68) used on their letterhead the variant, "The penalty good men pay for indifference to public affairs is to be ruled by evil men."
• "The price of apathy is to be ruled by evil men."
• "Those who are too smart to engage in politics are punished by being governed by those who are dumber."

[346e] "Then, Thrasymachus, is not this immediately apparent, that no art or office provides what is beneficial for itself -- but as we said long ago it provides and enjoins what is beneficial to its subject, considering the advantage of that, the weaker, and not the advantage the stronger? That was why, friend Thrasymachus, I was just now saying that no one of his own will chooses to hold rule and office and take other people's troubles in hand to straighten them out, but everybody expects pay for that, [347a] because he who is to exercise the art rightly never does what is best for himself or enjoins it when he gives commands according to the art, but what is best for the subject. That is the reason, it seems, why pay must be provided for those who are to consent to rule, either in form of money or honor or a penalty if they refuse." "What do you mean by that, Socrates?" said Glaucon. "The two wages I recognize, but the penalty you speak of and described as a form of wage I don't understand." "Then," said I, "you don't understand the wages of the best men [347b] for the sake of which the finest spirits hold office and rule when they consent to do so. Don't you know that to be covetous of honor and covetous of money is said to be and is a reproach?" "I do," he said. "Well, then," said I, "that is why the good are not willing to rule either for the sake of money or of honor. They do not wish to collect pay openly for their service of rule and be styled hirelings nor to take it by stealth from their office and be called thieves, nor yet for the sake of honor, [347c] for they are not covetous of honor. So there must be imposed some compulsion and penalty to constrain them to rule if they are to consent to hold office. That is perhaps why to seek office oneself and not await compulsion is thought disgraceful. But the chief penalty is to be governed by someone worse if a man will not himself hold office and rule. It is from fear of this, as it appears to me, that the better sort hold office when they do, and then they go to it not in the expectation of enjoyment nor as to a good thing, but as to a necessary evil and because they are unable to turn it over to better men than themselves [347d] or to their like. For we may venture to say that, if there should be a city of good men only, immunity from office-holding would be as eagerly contended for as office is now, and there it would be made plain that in very truth the true ruler does not naturally seek his own advantage but that of the ruled; so that every man of understanding would rather choose to be benefited by another than to be bothered with benefiting him. "

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)]

• "Do what you can where you are with what you've got."
• "Do what you can, with what you have, where you are."

But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
For every man shall bear his own burden.
[KJV (1611)]

Let each of you examine his own conduct; if you find anything to boast about, it will at least be something of your own, not just something better than your neighbour has. Everyone has his own burden to carry.
[JB (1966)]

But everyone is to examine his own achievements, and then he will confine his boasting to his own achievements, not comparing them with anybody else's. Each one has his own load to carry.
[NJB (1985)]

Each person should test their own work and be happy with doing a good job and not compare themselves with others. Each person will have to carry their own load.
[CEB (2011)]

All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads.
[NRSV (2021 ed.)]