When I speak of the banality of evil, I do so only on the strictly factual level, pointing to a phenomenon which stared one in the face at the trial. Eichmann was not Iago and not Macbeth, and nothing would have been farther from his mind than to determine with Richard III “to prove a villain.” Except for an extraordinary diligence in looking out for his personal advancement, he had no motives at all. And this diligence in itself was in no way criminal; he certainly would never have murdered his superior in order to inherit his post. He merely, to put the matter colloquially, never realized what he was doing.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
Eichmann in Jerusalem: A Report on the Banality of Evil, Postscript (1963)
(Source)
Quotations about:
intent
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
If thou art virtuous meerly that thou may’st be famed for it, thou art no better than a vain-glorious Sinner.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2008 (1727)
(Source)
The most dangerous men we hav in this world are thoze who are alwus repenting ov the sins they hav made up their mind tew commit.
[The most dangerous men we have in this world are those who are always repenting of the sins they have made up their mind to commit.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 281 “Variety: Bred and Butter” (1874)
(Source)
Look as much into the Intention of him that praises thee, as of him that calumniates thee.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 422 (1725)
(Source)
TARTUFFE: Some joys, it’s true, are wrong in Heaven’s eyes;
Yet Heaven is not averse to compromise;
There is a science, lately formulated.
Whereby one’s conscience may be liberated,
And any wrongful act you care to mention
May be redeemed by purity of intention.
I’ll teach you. Madam, the secrets of that science;
Meanwhile, just place on me your full reliance.
Assuage my keen desires, and feel no dread:
The sin, if any, shall be on my head.[Le ciel défend, de vrai, certains contentements;
Mais on trouve avec lui des accommodements.
Selon divers besoins, il est une science
D’étendre les liens de notre conscience,
Et de rectifier le mal de l’action
Avec la pureté de notre intention.
De ces secrets, madame, on saura vous instruire ;
Vous n’avez seulement qu’à vous laisser conduire.
Contentez mon désir, et n’ayez point d’effroi ;
Je vous réponds de tout, et prends le mal sur moi.]Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, or the Hypocrite [Le Tartuffe, ou L’Imposteur], Act 4, sc. 5 (1669) [tr. Wilbur (1963)]
(Source)
The pious fraud, Tartuffe, attempting to seduce Orgon's wife, Elmire. Moliere does a certain amount of CYA by inserts a note at this line, "A scoundrel is speaking [C’est un scélérat qui parle.]"
The passage mirrors Pascal's assertion in the seventh Provinciale that "When we cannot prevent the action, we at least purify the intention' and thus we correct vice by means of the purity of the end."
(Source (French)). Alternate translations:Heav'n 'tis true, forbids certain Gratifications. But then there are ways of compounding those Matters. It is a Science to stretch the Strings of Conscience according to the different Exigences of the Cawe, and to rectify the Immorality of the Action by the Purity of our Intention. These are Secrets, Madam, I can instruct you in; you have nothing to do, but passively to be conducted. Satisfy my Desire, and fear nothing, I'll answer for you, and will take the Sin upon myself.
[tr. Clitandre (1672)]Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters. According to our different wants, there is a science which loosens that which binds our conscience, and which rectifies the evil of the act with the purity of our intentions. We shall be able to initiate you into these secrets, Madam; you have only to be led by me. Satisfy my desires, and have no fear; I shall be answerable for everything, and shall take the sin upon myself.
[tr. Van Laun (c. 1870), 4.5]It is true that Heaven forbids certain gratifications, but there are means of compounding with it upon such matters., and of rectifying the evil fo the act by the purity of the intention. We shall be able to initiate you into all those secrets, madam; all you have to do is to suffer yourself to be led by me. Satisfy my wishes, and be without fear. I will be answerable for everything and take the sin upon myself.
[tr. Wall (1879), 4.5]Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters. There is a science of stretching the strings of our conscience, according to different exigencies, and of rectifying the wrongness of the action by the purity of our intention. In these secrets, madame, I know how to instruct you, and all you have to do is to let me guide you. Satisfy my wishes, madame, and have no fear. I will answer for you, and take any wrong on myself.
[tr. Mathew (1890), 4.4]Heaven, it is true, forbids certain gratifications; but there are ways of compounding with it. It is a science to stretch the string of our conscience according to divers needs and to rectify the immorality of the act with the purity of our intention. I can initiate you into these secrets, Madam; you have only to allow yourself to be led. Satisfy my desire, and do not be afraid: I will be answerable for you in everything, and I will take the sin upon myself.
[tr. Waller (1903), 4.5]Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
There is a science, madam, that instructs us
How to enlarge the limits of our conscience
According to our various occasions,
And rectify the evil of the deed
According to our purity of motive.
I'll duly teach you all these secrets, madam;
You only need to let yourself be guided.
Content my wishes, have no fear at all;
I answer for't, and take the sin upon me.
[tr. Page (1909), 4.5]It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
To suit our various needs, there is a science
Of loosening the bonds of human conscience,
And rectifying the evil of an action
By means of the purity of our intention.
Madame, I shall instruct you in these secrets,
If you will put your confidence in me.
Content my longings, do not be afraid;
All the responsibility is mine ...
[tr. Bishop (1957)]It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
Yes, now there is a science that succeeds
In stretching consciences to meet our needs,
And can correct, by a sublime invention,
An evil deed just by a pure intention.
To all this there are keys I can provide you;
All you need do, Madame, is let me guide you.
Content my longings, free yourself of dread:
If there is sin, I’ll take it on my head.
[tr. Frame (1967), 4.5]It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
Depending on what's needed,
there are ways to accommodate our consciences
and to justify bad acts
by the purity of our intentions.
I can be your teacher, Madame;
you have only to let me be your guide.
Satisfy my desire; never fear,
I'll answer for it all and take you sin on.
[tr. Steiner (2008), 4.5]Heaven forbids certain pleasures, in theory;
But one can always get round that;
According to requirement, it is a science
To stretch the limits of our conscience
And to balance out the evil of the deed
With the purity of the intention.
Nothing simpler, My Lady, than to instruct you in these mysteries;
You need only let yourself be led.
Give me what I want and have no fear:
I'll take the sin upon myself.
[tr. Campbell (2013)]Heaven forbids, in truth, certain contentments;
But we find with him accomodations;
According to various needs, it is a science
To extend the bonds of our consciousness
And to rectify the evil of action
With the purity of our intention.
Of these secrets, Madam, we will know how to instruct you;
You just have to let yourself be driven.
Satisfy my desire, and have no fear:
I answer you for everything, and take evil on me.
[Source]It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]
There is in the word, in the logos, something sacred which forbids us to gamble with it. To handle a language skillfully is to practice a kind of evocative sorcery.
[Il y a dans le mot, dans le verbe, quelque chose de sacré qui nous défend d’en faire un jeu de hasard. Manier savamment une langue, c’est pratiquer une espèce de sorcellerie évocatoire.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic
L’Art Romantique, ch. 28 “Théophile Gautier,” sec. 3 (1868) [tr. Gilman (1958)]
(Source)
Originally published in L'Artiste (1859-03-13). It appears in Vol. 3, ch. 8 of the 1885 Œuvres complètes de Charles Baudelaire.
(Source (French)). Alternate translations:There exists in the word, in the verb, something sacred which prohibits us from viewing it as a mere game of chance. To manipulate language with wisdom is to practice a kind of evocative sorcery.
[tr. Jakobson (1981)]There is in a word, in a verb, something sacred which forbids us from using it recklessly. To handle a language cunningly is to practice a kind of evocative sorcery.
[E.g.]
For it’s the will
And not the gift that makes the giver.[Denn der Wille
und nicht die Gabe macht den Geber.]Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 1, sc. 5 [Lay Brother/Friar] (1779) [tr. Morgan (1955)]
(Source)
(Source (German)). Alternate translations:The will, and not the deed, makes up the giver.
[tr. Taylor (1790)]'Tis
The will, and not the boon, that makes the giver.
[tr. Reich (1860)]For the will it is
That makes the giver -- not the gift.
[tr. Jacks (1867)]For the will and not the gift makes the giver.
[Source (1873)]The will and not the deed perfects the giver.
[tr. Boylan (1878)]For 'tis the will, and not the gift,
That makes the giver.
[tr. Corbett (1883)]The will and not the gift
Doth constitute the giver.
[tr. Maxwell (1917)]Because the intention and not the gift make the giver.
[tr. Reinhardt (1950)]It's not the gift that makes the giver, no, but rather his good will.
[tr. Ade (1972)]
More undertakings fail for want of spirit than for want of sense. Confidence gives a fool the advantage over a wise man.
Virtue consists, not in avoiding wrong-doing, but in having no wish thereto.
[Ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 62 (Diels) [tr. Freeman (1948)]
(Source)
Original Greek. Diels cites this as "62. ( 38 N.) DEMOKRATES. 27" ; collected in Joannes Stobaeus (Stobaios) Anthologium III, 9, 29. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.
Alternate translations:
- "To be good is not only not to do an injury, but not so much as to desire to do one." [tr. Clarke (1750), Democrates, "Ethica."]
- "Good means not [merely] not to do wrong, but rather not to desire to do wrong.: [tr. Bakewell (1907)]
- "To be good is not to refrain from wrongdoing but not even to want to commit it." [tr. Barnes (1987)]
- "It is not good to not commit injustice, but rather to not desire to." [tr. @sententiq (2018), frag. 61]
- "Virtue consists not in avoiding wrongdoing, but in having no desire for it." [Source]
The mind sins, not the body; if there is no intention, there is no blame.
[Mentem peccare, non corpus, et unde consilium abfuerit, culpam abesse.]
Livy (59 BC-AD 17) Roman historian [Titus Livius]
Ab Urbe Condita [From the Founding of the City; The History of Rome], Book 1, ch. 58 (27-9 BC)
Reassurances given to Lucretia, wife of Collatinus, after her rape by Sextus Tarquin. She still kills herself.
Different sources use abfuerit or afuerit. Restated as a legal term, it's usually given as Mens peccat, non corpus, et unde consilium abfuit, culpa abest.
Alt. trans.:
- "That it is the mind sins, not the body; and that where intention was wanting guilt could not be." [tr. Spillan (1896)]
- "The mind sins, not the body, and there is no guilt when intent is absent." [tr. Luce]
- "The mind sins, not the body; and where the power of judgment has been absent, guilt is absent." [Source]
- "The mind alone was capable of sinning, not the body, and that where there was no such intention, there could be no guilt." [tr. Baker (1823)]
- "It is the mind that sins, not the body, and where there has been no consent there is no guilt." [tr. Roberts (1905)]
- "It is the mind that sins, not the body; and that where purpose has been wanting there is no guilt." [tr. Foster (1919)]
- "It is the will only that is capable of sinning, not the body; and where there is no intention, there can be no guilt." [Source]
For laws are silent when arms are raised.
[Silent enim leges inter arma.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Milone, ch. 4, sec. 11 [tr. Yonge (1891)]
(Source)
In context, Cicero is asserting that self-defense is a valid defense for killing, even though that principle was not written into Roman law. It has been extended in legal terms to times of war being exempt from normal laws regarding killing.
Alt. trans.:Original Latin.
- "For laws are silent among arms."
- "In a time of war, the law falls silent."
- "Laws are silent in time of war."
- "The laws are silent in warfare."
- "For among arms, the laws fall mute."
- "The power of law is suspended during war."
A gentleman is one who never hurts anyone’s feelings unintentionally.
Oliver Herford (1863–1935) Anglo-American writer, artist and illustrator
(Attributed)
Widely attributed to Herford as early as 1915. Similar in construction to "A gentleman is a man who never gives offense unintentionally," "A gentleman is a person who never insults anyone unintentionally," etc., which go back to at least 1905, and in the late 1920s were attributed without citation to Oscar Wilde. See here for more discussion of the Wilde citation.
By possible coincidence, Herford was known at the time as the American Oscar Wilde.
It is not murder which is forgiven but the killer, his person as it appears in circumstances and intentions. The trouble with the Nazi criminals was precisely that they renounced voluntarily all personal qualities, as if nobody were left to be either punished or forgiven. They protested time and again that they had never done anything out of their own initiative, that they had no intentions whatsoever, good or bad, and that they only obeyed orders.
To put it another way: the greatest evil perpetrated is the evil committed by nobodies, that is, by human beings who refuse to be persons.Hannah Arendt (1906-1975) German-American philosopher, political theorist
Lecture (1965-1966), “Some Questions of Moral Philosophy,” New School for Social Research, New York City
(Source)
This is from a series of lectures Arendt gave at the New School for Social Research in NYC (1965), and at the University of Chicago ("Basic Moral Propositions," 1966). These were reworked and collected under this title in Responsibility and Judgment, Part 1 "Responsibility" (2003).
It is fatal to enter any war without the will to win it.
Douglas MacArthur (1880-1964) American general
Speech, Republican National Convention, Chicago (7 Jul 1952)
(Source)
Good luck is another name for tenacity of purpose.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1860), “Wealth,” The Conduct of Life, ch. 3
(Source)
Based on a course of lectures, "The Conduct of Life," delivered in Pittsburg (1851-03).
You can have the other words — chance, luck, coincidence, serendipity. I’ll take grace. I don’t know what it is exactly, but I’ll take it.
In the post–civil rights era, we have been taught that racists are mean people who intentionally dislike others because of their race; a racist is consciously prejudiced and intends to be hurtful. Because this definition requires conscious intent, it exempts virtually all white people and functions beautifully to obscure and protect racism as a system in which we are all implicated.
Robin DiAngelo (b. 1956) American academic, lecturer, author
White Fragility, Introduction (2018)
(Source)
“Praying for particular things,” said I, “always seems to me like advising God how to run the world. Wouldn’t it be wiser to assume that He knows best?”
“On the same principle,” said he, “I suppose you never ask a man next to you to pass the salt, because God knows best whether you ought to have salt or not. And I suppose you never take an umbrella, because God knows best whether you ought to be wet or dry.”
“That’s quite different,” I protested.
“I don’t see why,” said he. “The odd thing is that He should let us influence the course of events at all. But since He lets us do it in one way, I don’t see why He shouldn’t let us do it in the other.”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
God in the Dock, Part 2, ch. 7 “Scraps,” #4 (1970)
(Source)
The mind that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.
[L’âme qui n’a point de but établi, elle se perd: car comme on dit, c;est n’ètre en aucun lieu que d’être partout.]Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 8 (1.8), “Of Idleness [De l’Oisiveté]” (1572) [tr. Ives (1925)]
(Source)
This essay appeared in the 1st ed. (1580), and was modified in each of the following.
The proverb referenced is from Martial (ep. 7.73); it was paraphrased as indicated in the 1st ed., and then the actual Latin quotation ("Quisquis ubique habitat, Maxime, nusquam habitat") was added in the 2nd ed. (1588).
(Source (French)). Alternate translations:The minde that hath no fixed bound, will easilie loose it selfe: For, as wee say, To be everie where, is to be no where.
[tr. Florio (1603)]The Soul that has no establish’d Limit to circumscribe it, loses it self, as the Epigrammist says, He that lives every where, does no where live.
[tr. Cotton (1686)]The soul that has no established aim loses itself, for, as it is said -- "Quisquis ubique habitat, Maxime, nusquam habitat."
[tr. Cotton/Hazlitt (1877)]The soul that has no established limits to circumscribe itself, loses itself. As the epigrammatist says, "He that is everywhere is nowhere."
[tr. Rector (1899)]The soul that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.
[tr. Frame (1943)]When the soul is without a definite aim, she gets lost; for, as they say, if you are everywhere you are nowhere.
[tr. Screech (1987)]The mind that has no fixed aim loses itelf, for, as they say, to be everywhere is to be nowhere.
[tr. Cohen (1993)]A soul with no fixed goal is sure to lose its way for, as they say, to be everywhere is to be nowhere.
[tr. HyperEssays (2023)]
Culture eats strategy for breakfast.
Peter F. Drucker (1909-2005) Austrian-American business consultant
(Attributed)
Frequently attributed to Drucker, but not found in his writings. See here for more discussion.
Happiness is not achieved by the conscious pursuit of happiness; it is generally the by-product of other activities.
Aldous Huxley (1894-1963) English novelist, essayist and critic
Essay (1943-01/02), “Religion and Time,” Vedanta and the West Magazine
(Source)
Collected in Christopher Isherwood (ed.), Vedanta for the Western World (1945)
This quotation is sometimes misattributed to Huxley's "Distractions I" essay, from the same source (and collection).
The difficulty of literature is not to write, but to write what you mean; not to affect your reader, but to affect him precisely as you wish.
The brave things in the old tales and songs, Mr. Frodo: adventures, as I used to call them. I used to think that they were things the wonderful folk of the stories went out and looked for, because they wanted them, because they were exciting and life was a bit dull, a kind of a sport, as you might say. But that’s not the way of it with the tales that really mattered, or the ones that stay in the mind. Folk seem to have been just landed in them, usually — their paths were laid that way, as you put it. But I expect they had lots of chances, like us, of turning back, only they didn’t. And if they had, we shouldn’t know, because they’d have been forgotten.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 2: The Two Towers, Book 4, ch. 8 “The Stairs of Cirith Ungol” [Sam] (1954)
(Source)
Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Strength to Love, ch. 4 “Love in Action,” sec 3 (1963)
(Source)
For it is in the person’s choice that wickedness and the commission of injustice are found.
[ἐν γὰρ τῇ προαιρέσει ἡ μοχθηρία καὶ τὸ ἀδικεῖν]
Aristotle (384-322 BC) Greek philosopher
Rhetoric [Ῥητορική; Ars Rhetorica], Book 1, ch. 13, sec. 10 (1.13.10) / 1374a.11 (350 BC) [tr. Bartlett (2019)]
(Source)
Often given as "The intention makes the crime." (Source (Greek)). Alternate translations:For the criminality and injustice of the act stands essentially in the deliberate principle on which it is done.
[tr. Buckley (1850)]For vice and wrong-doing depend on the moral purpose.
[tr. Jebb (1873)]It is deliberate purpose that constitutes wickedness and criminal guilt.
[tr. Roberts (1924)]For vice and wrongdoing consist in the moral purpose.
[tr. Freese (1926)]For the immorality and wrongness of an act depend on intentional choice.
[tr. Waterfield (2018)]
Every hour staunchly, as a Roman and a man, resolve to do the work in hand, with scrupulous and unaffected dignity, affectionately, freely, justly; securing respite for yourself from all other intruding regards. And this you will secure, if you perform each task as though it were your last, free from all waywardness, from passions that estrange from reason’s dictates, from insincerity, self-love, and discontent with destiny.
[Πάσης ὥρας φρόντιζε στιβαρῶς ὡς Ῥωμαῖος καὶ ἄρρην τὸ ἐν χερσὶ μετὰ τῆς ἀκριβοῦς καὶ ἀπλάστου σεμνότητος καὶ φιλοστοργίας καὶ ἐλευθερίας καὶ δικαιότητος πράσσειν καὶ σχολὴν σαυτῷ ἀπὸ πασῶν τῶν ἄλλων φαντασιῶν πορίζειν. ποριεῖς δέ, ἂν ὡς ἐσχάτην τοῦ βίου ἑκάστην πρᾶξιν ἐνεργῇς, ἀπηλλαγμένος πάσης εἰκαιότητος καὶ ἐμπαθοῦς ἀποστροφῆς ἀπὸ τοῦ αἱροῦντος λόγου καὶ ὑποκρίσεως καὶ φιλαυτίας καὶ δυσαρεστήσεως πρὸς τὰ συμμεμοιραμένα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 5 (2.5) [tr. Rendall (1898)]
(Source)
(Source (Greek)). Alternate translations: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)]
We betray more often through weakness than through deliberate intention to betray.
[L’on fait plus souvent des trahisons par foiblesse que par un dessein formé de trahir.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶120 (1665-1678) [tr. Tancock (1959)]
(Source)
Present in the 1st edition (1665). The manuscript has a variant form:La foiblesse fait commettre plus de trahisons que le véritable dessein de trahir.
[Weakness makes one commit more betrayals than the real intention to betray.]
(Source (French)). Alternate translations:Weakness occasions the committing of more treacherous actions, than the real design of being treacherous.
[tr. Davies (1669), ¶178]Treachery is oftner the Effect of Weakness, than of a fixed Design.
[tr. Stanhope (1694), ¶121]Treachery is oftner the Effect of Weakness than of a form'd Design.
[tr. Stanhope (1706), ¶121]Men are oftener treacherous through weakness than design.
[pub. Donaldson (1783), ¶425; ed. Lepoittevin-Lacroix (1797), ¶117]Men are treacherous oftener through weakness than design.
[ed. Carvill (1835), ¶402]Men are more often guilty of treachery from weakness of character than from any settled design to betray.
[ed. Gowens (1851), ¶123]We often act treacherously more from weakness than from a fixed motive.
[tr. Bund/Friswell (1871), ¶120]Deception is more often the fruit of weakness than of an intent to deceive.
[tr. Heard (1917), ¶120]Treachery is the result of weakness more often than of a deliberate intention to betray.
[tr. Stevens (1939), ¶120]Treason is more often the result of weakness than of a deliberate plan to betray.
[tr. FitzGibbon (1957), ¶120]We are oftener treacherous through weakness than through calculation.
[tr. Kronenberger (1959), ¶120]We betray more often from weakness than out of a resolute intention to betray.
[tr. Whichello (2016) ¶120]
Always bear in mind that your own resolution to succeed is more important than any one thing.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Letter (1855-11-05) to Isham Reavis
(Source)
No man is exempt from saying silly things; the mischief is to say them deliberately.
[Personne n’est exempt de dire des fadaises: le malheur est, de les dire curieusement]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 1 (3.1), “Of the Useful and the Honorable [De l’utile et de l’honnête]” (1586)
(Source)
First appeared in the 2nd (1588) edition. (Source (French)). Alternate translations:No man living is free from speaking foolish things; the ill lucke is, to speake them curiouslie.
[tr. Florio (1603)]No Man is free from speaking foolish things; but the worst on't is when a Man studies to play the Fool.
[tr. Cotton (1686)]No man is free from speaking foolish things; but the worst on it is, when a man labors to play the fool.
[tr. Cotton/Hazlitt (1877)]No one is exempt from saying foolish things; the misfortune is to say them intentionally.
[tr. Ives (1925)]No one is exempt from saying silly things. The misfortune is to say them with earnest effort.
[tr. Frame (1943)]No one is free from uttering stupidities. The harm lies in doing it meticulously.
[tr. Screech (1987)]

































