Meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him; and that even at that time, when he is about to do thee wrong, thou shalt be well disposed, and in good temper, with all meekness to teach him, and to instruct him better? As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son.
[tr. Casaubon (1634)]

Gentleness and Good Humour are invincible, provided they are of the right Stamp, without any thing of Hypocrisy, or Grimace. This is the way to Disarm the most Barbarous, and Savage: A constancy in Obliging Behaviour, will make the most Outragious Person asham'd of his Malice : The worst Body imaginable can't find in his heart to do you any Mischief, if you continue kind and unmov'd under ill Usage, if you strike in with the right opportunity for Advice; If when he is going to do you an ill Turn, you endeavour to recover his Understanding, and retrieve his Temper in such gentle Language as this. Prethee Child be quiet, Men were never made to worry one another; In earnest if you go on, my dear Friend, you'l have the worst on't; As for my part, I'm proof against every Thing, but my own Folly.
[tr. Collier (1701)]

Meekness is invincible, where it is genuine, and sincere without hypocrisy. For, what can the most insolent do to you, if you steadfastly persist in kindness to him, and, upon occasion, mildly admonish and instruct him thus, at the very time he is attempting to do you an injury? “Don’t do so, my son! Nature formed us for a quite different conduct. You cannot hurt me; you hurt yourself, my son!”
[tr. Hutcheson/Moor (1742)]

Consider that benevolence is invincible, if it be genuine, without affectation or hypocrisy. For what can the most brutishly injurious person do to you, if you persevere in your kindness to them, and when an opportunity offers, tenderly admonish him, and at the very time when he is going to do you an injury, thus calmly instruct him: "Forbear, my son, we were formed by nature for quite a different purpose; you cannot injure me, but you hurt yourself my son."
[tr. Graves (1792)]

Consider that a good disposition is invincible if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child: we are constituted by nature for something else: I shall certainly not be injured, but thou art injuring thyself, my child.
[tr. Long (1862)]

Gentleness is invincible, provided it is of the right stamp, without anything of hypocrisy or malice. This is the way to disarm the most insolent, if you continue kind and unmoved under ill usage, if you strike in with the right opportunity for advice. If when he is going to do you an ill turn you endeavour to recover his undertsanding, and retrieve his temper by such language as this: I pray you, child, be quiet, men were never made to worry one another. I shall not be injured, but you are injuring yourself, child.
[tr. Collier/Zimmern (1887)]

Kindness is invincible if only it is honest, not fawning or insincere. What can the most aggressive do, if you keep persistently kind, and as ocasion offers gently remonstrate, and seize the moment when he is bent on mischief, for trying quietly to convert him to a better frame of mind. "Not so, my son, we are made for other ends; you cannot hurt me, you hurt yourself, my son."
[tr. Rendall (1898)]

Meekness is invincible if it be genuine, without simper or hypocrisy. For what can the most insolent of men do to you, if you persist in civility towards him; and, if occasion offers, admonish him gently and deliberately, shew him the better way at the very moment that he is endeavouring to harm you? “Nay, my son; we were born for something better. No hurt can come to me; it is yourself you hurt, my son.”
[tr. Hutcheson/Chrystal (1902)]

Kindness is irresistible, be it but sincere and no mock smile or a mask assumed. For what can the most unconscionable of men do to thee, if thou persist in being kindly to him, and when a chance is given exhort him mildly and, at the very time when he is trying to do thee harm, quietly teach him a better way thus: Nay, my child, we have been made for other things. I shall be in no wise harmed, but thou art harming thyself, my child.
[tr. Haines (Loeb) (1916)]

Gentleness is invincible, if it be genuine and not sneering or hypocritical. For what can the most insolent do to you, if you continue gentle to him, and, if opportunity allows, mildly admonish him and quietly show him a better way at the very moment when he attempts to do you injury: "No, my child; we came into the world for other ends. It is not I that am harmed, but you are harmed, my child."
[tr. Farquharson (1944)]

Kindness is irresistible, so long as it be genuine and without false smiles or duplicity. The most consummate impudence can do nothing, if you remain persistently kind to the offender, give him a gentle word of admonition when opportunity offers, and at the moment when he is about to vent his malice upon you bring him round quietly with "No, my son; it was not for this that we were made. I shall not be hurt; it is yourself you are hurting."
[tr. Staniforth (1964)]

Kindness is invincible, provided it’s sincere -- not ironic or an act. What can even the most vicious person do if you keep treating him with kindness and gently set him straight -- if you get the chance -- correcting him cheerfully at the exact moment that he’s trying to do you harm. "No, no, my friend. That isn’t what we’re here for. It isn’t me who’s harmed by that. It’s you."
[tr. Hays (2003)]

Kindness is invincible — if it is sincere, not fawning or pretense. What can the most aggressive man do to you if you continue to be kind to him? If, as opportunity arises, you gently admonish him and take your time to re-educate him at the very moment when he is trying to do you harm? "No, son, we were born for other purposes than this. There is no way that I can be harmed, but you are harming yourself, son."
[tr. Hammond (2006)]

Kindness is unconquerable, so long as it is without flattery or hypocrisy. For what can the most insolent man do to you, if you continue to be kind to him and, if you have the chance, gently advise and calmly show him what is right at the very moment he is trying to harm you, saying: "No, my son. We were born for something else. I am certainly not harmed, but you bring harm to yourself?"
[tr. Needleman/Piazza (2008)]

SUNDAY SCHOOL. A prison in which children do penance for the evil conscience of their parents.
A Book of Burlesques, "The Jazz Webster" (1924)

Yet people in general do not perform these actions, but taking refuge in talk they flatter themselves they are philosophising, and that they will so be good men: acting in truth very like those sick people who listen to the doctor with great attention but do nothing that he tells them.
[tr. Chase (1847), ch. 3]

But most people, instead of doing such actions, take refuge in theorizing; they imagine that they are philosophers and that philosophy will make them virtuous; in fact they behave like people who listen attentively to their doctors but never do anything that their doctors tell them.
[tr. Welldon (1892)]

But most men, instead of doing thus, fly to theories, and fancy that they are philosophizing and that this will make them good, like a sick man who listens attentively to what the doctor says and then disobeys all his orders.
[tr. Peters (1893)]

But most people do not do these, but take refuge in theory and think they are being philosophers and will become good in this way, behaving somewhat like patients who listen attentively to their doctors, but do none of the things they are ordered to do.
[tr. Ross (1908)]

But the mass of mankind, instead of doing virtuous acts, have recourse to discussing virtue, and fancy that they are pursuing philosophy and that this will make them good men. In so doing they act like invalids who listen carefully to what the doctor says, but entirely neglect to carry out his prescriptions.
[tr. Rackham (1934), ch. 4, sec. 6]

Ordinary people, however, do not do these actions but, taking refuge in argument, think that they are doing philosophy and that this is the way to become excellent -- thus behaving a bit like sick people who listen carefully to their doctors but do none of the things that are prescribed.
[tr. Reeve (1948)]

Yet most men do not do these; instead, they resort to merely talking about them and think that they are philosophizing and that by so doing they will become virtuous, thus behaving somewhat like patients who listen to their doctors attentively but do none of the things they are ordered to do.
[tr. Apostle (1975)]

This is not, however, the course that moes people follow: they have recourse to their principle, and imagine that they are being philosophical and that in this way they will become serious-minded -- behaving rather like invalids who listen carefully to their doctor, but carry out none of his instruction.
[tr. Thomson/Tredennick (1976)]

The many, however, do not do these actions but take refuge in arguments, thinking that they are doing philosophy, and that this is the way to become excellent people. In this they are like a sick person who listens attentively to the doctor, but acts on none of his instructions.
[tr. Irwin/Fine (1995)]

But the masses do not do them. They take refuge in argument, thinking that they are being philosophers and that this is the way to be good. they are rather like patients who listen carefully to their doctors, but do not do what they are told.
[tr. Crisp (2000)]

Yet most people [or the many] do not do them; and, seeking refuge in argument, they suppose that they are philosophizing and that they will in this way be serious, thereby doing something similar to the sick who listen attentively to their physicians but do nothing prescribed.
[tr. Bartlett/Collins (2011)]